Results for 'Harold Love'

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  1.  19
    Improvement by love: from Aeschines to the old academy.Harold Tarrant - unknown
    The Alcibiades purports to offer us the very first conversation between Socrates and Alcibiades. Previously, it seems, Socrates has just lingered at the back of a crowd of lovers looking rather stupid. This is hardly surprising. Socrates did look stupid, and both Aristophanes and his rival Ameipsias thought that he was good enough material for a laugh to present him on stage in their comedies at the Dionysia of 423 BC. The only slight surprise here is that Alcibiades, though he (...)
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  2. Defending Aesthetic Internalism: Liking, Loving, and Wholeheartedness.James Harold - forthcoming - Philosophical Quarterly.
    Aesthetic internalism claims a link between judgement and motivation: aesthetic judgements bring with them motivations to act in characteristic ways. Critics object that there is a difference between merely liking something and judging it to be aesthetically good, and that it is our likings, not our aesthetic judgements, that motivate us. This paper develops a version of aesthetic internalism that can respond to this criticism. Wholehearted aesthetic judgements are characterized by stability, attention, and motivation. Making such judgements is an important (...)
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  3.  15
    Karl Marx in love: The enlightenment, romanticism and hegelian theory in the young Marx.Harold E. Mah - 1986 - History of European Ideas 7 (5):489-507.
  4.  12
    Respectful LGBT Conversations: Seeking Truth, Giving Love, and Modeling Christian Unity.Harold Heie - 2018 - Eugene, Oregon: Cascade. Edited by George M. Marsden.
    Voices from the gay community -- Biblical understandings -- Findings from the sciences -- Constitutional framework for public policy -- Same-sex marriage : pluralism -- Anti-Discrimination laws -- Voices from younger Christians -- Churches and the LGBT community -- Case study conversations about LGBT people and issues -- Conclusion: a possible way forward.
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  5. The Object of Alcibiades' Love.Harold Tarrant - 2009 - Literature & Aesthetics 19 (1):74-87.
  6. The Love of Truth: Every Truth and in Every Thing: Festschrift in Honor of Josef Seifert.James A. Harold - 2010 - IAP Press.
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  7.  51
    An introduction to the love of wisdom: an essential and existential approach to philosophy.James A. Harold - 2004 - Lanham, Md.: University Press of America.
    The purpose of this engaging book is twofold: to explain and justify the primary objects and methods of the discipline of philosophy, and to show how philosophy ...
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  8.  3
    Maurice, the Philosopher; Or, Happiness, Love and the Good.Harold P. Cooke - 2012 - Hardpress Publishing.
    Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.
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  9.  11
    Chapter 10. The Many-Voiced Socrates: Neoplatonist Sensitivity to Socrates’ Change of Register.Harold Tarrant - 2014 - In Harold Tarrant & Danielle A. Layne (eds.), The Neoplatonic Socrates. University of Pennsylvania Press. pp. 143-162.
    Today the name Socrates invokes a powerful idealization of wisdom and nobility that would surprise many of his contemporaries, who excoriated the philosopher for corrupting youth. The problem of who Socrates "really" was—the true history of his activities and beliefs—has long been thought insoluble, and most recent Socratic studies have instead focused on reconstructing his legacy and tracing his ideas through other philosophical traditions. But this scholarship has neglected to examine closely a period of philosophy that has much to reveal (...)
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  10. Imagining Evil (Or, How I Learned to Stop Worrying and Love the Sopranos).James Harold - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:7-14.
    In this paper, I explore a set of moral questions about the portrayal of evil characters in fiction: might the portrayal of evil in fiction ever be morally wrong? If so, under what circumstances and for what reasons? What kinds of portrayals are morally wrong and what kinds are not? I argue that whether or not imagining evil is morally wrong depends on the formal and structural properties of the work.
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  11.  40
    The Neoplatonic Socrates.Harold Tarrant & Danielle A. Layne (eds.) - 2014 - University of Pennsylvania Press.
    In The Neoplatonic Socrates, leading scholars in classics and philosophy address this gap by examining Neoplatonic attitudes toward the Socratic method, Socratic love, Socrates's divine mission and moral example, and the much-debated issue of moral rectitude. Collectively, they demonstrate the importance of Socrates for the majority of Neoplatonists, a point that has often been questioned owing to the comparative neglect of surviving commentaries on the Alcibiades, Gorgias, Phaedo, and Phaedrus, in favor of dialogues dealing explicitly with metaphysical issues. Supplemented (...)
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  12.  73
    Olympiodorus and Proclus on the climax of the alcibiades.Harold Tarrant - 2007 - International Journal of the Platonic Tradition 1 (1):3-29.
    This paper examines the late Neoplatonic evidence for the text at the crucial point of the Alcibiades I, 133c, finding that Olympiodorus' important evidence is not in the lexis, which strangely has nothing to say. Perhaps it was dangerous in Christian Alexandria to record one's views here too precisely. Rather, they are found primarily in the prologue and secondarily in the relevant theoria. Olympiodorus believes that he is quoting from the work or paraphrasing closely, but offers nothing that can be (...)
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  13.  9
    Ten Thousand Leaves: Love Poems from the Japanese.Richard L. Spear & Harold Wright - 1982 - Journal of the American Oriental Society 102 (2):427.
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  14.  49
    Descartes's Rules for the direction of the mind.Harold Henry Joachim - 1957 - Westport, Conn.: Greenwood Press. Edited by Errol E. Harris.
    Change happens to us. It's measured in gains or losses: you find a spouse or lose a loved one; you receive a promotion or lose a job. Change happens around us. It's marked by natural and social factors: a good harvest, a natural disaster; an economic boom, a stock market plunge. Change is initiated by us. It's weighed by its outcome: you make a decision that improves your life; you make a choice that shatters your dreams. Transitional tides-whether personal or (...)
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  15.  21
    Scipio Aemilianus' Eastern Embassy.Harold B. Mattingly - 1986 - Classical Quarterly 36 (02):491-.
    The famous eastern tour of inspection undertaken by Scipio Aemilianus, L. Metellus Calvus and Sp. Mummius is now generally dated 140/39 b.c., where Diodorus seems to put it. The accepted view, however, involves discounting an explicit statement by Cicero. It also presents historical difficulties. In 140 b.c. there was no need for such a high-powered Roman initiative, and scholars can discover only very minor political results. Sherwin-White indeed criticised the envoys severely, especially Scipio; they were culpably blind to the new (...)
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  16.  10
    Scipio Aemilianus' Eastern Embassy.Harold B. Mattingly - 1986 - Classical Quarterly 36 (2):491-495.
    The famous eastern tour of inspection undertaken by Scipio Aemilianus, L. Metellus Calvus and Sp. Mummius is now generally dated 140/39 b.c., where Diodorus seems to put it. The accepted view, however, involves discounting an explicit statement by Cicero. It also presents historical difficulties. In 140 b.c. there was no need for such a high-powered Roman initiative, and scholars can discover only very minor political results. Sherwin-White indeed criticised the envoys severely, especially Scipio; they were culpably blind to the new (...)
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  17.  15
    Take Pity: What Disability Rights Can Learn from Religious Charity.Harold Braswell - 2022 - Journal of Medicine and Philosophy 47 (5):638-652.
    Disability rights advocates have traditionally denigrated charity as politically counterproductive and inherently demeaning. This article argues that this perspective mischaracterizes charity of a religious kind. Religious charity, I argue, must be understood immanently, through an exploration of the virtues cultivated in particular religious organizations. I consider two Catholic charities: L’Arche, a community for intellectually disabled people, and the end-of-life care facility Our Lady of Perpetual Help Home. At each organization, individual acts of charity are emblematic of an underlying virtue that (...)
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  18.  47
    Journey into Emptiness: Dogen, Merton, Jung, and the Quest for Transformation (review).Harold G. Coward - 2003 - Buddhist-Christian Studies 23 (1):167-170.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 167-170 [Access article in PDF] Journey into Emptiness: Dogen, Merton, Jung, and the Quest for Transformation. By Robert Jingen Gunn. New York: Paulist Press, 2000. xiv + 334 pp. Written by a New York psychotherapist who also has Zen training, the thesis of this book is that the experience of emptiness is a necessary precondition to spiritual transformation. "Emptiness" is defined as "an experience of (...)
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  19.  13
    T.R.V. Murti.Harold G. Coward - 2003 - New Delhi: Indian Council of Philosophical Research.
    Description: T.R.V. Murti was an original and leading thinker among the Indian philosophers of the twentieth century. He had a brilliant philosophical mind, a love of analysis and argument, and a respect for texts, especially the ones with which he disagreed, as seen in his most important book, The Central Philosophy of Buddhism. With both traditional Shastri training and a Western style Ph.D., Murti was able to bring both strengths to his writing and teaching. Murti knew everything by heart, (...)
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  20. A Dialogue on Contingent and Absolute Truth.James A. Harold - 2010 - In The Love of Truth: Every Truth and in Every Thing: Festschrift in Honor of Josef Seifert. IAP Press.
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  21.  10
    Devlin’s Love: Autopoiesis and Harold Pinter’s Ashes to Ashes.Guy Zimmerman - 2020 - Substance 49 (1):74-96.
    Whereas the action of a representational or realist play is typically the product of careful dramatic construction involving motivations and conflict, Harold Pinter’s late play Ashes to Ashes assembles itself out of pure aporia and not knowing. The first lines of the play, for example, combine anxious questioning with slowly emergent knowledge about an event in the past:Well…for example…he would stand over me and clench his fist. And then he’d put his other hand on my neck and grip it (...)
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  22.  10
    Book Review: Harold Heie, with a foreword by George Marsden, Respectful LGBT Conversations: Seeking Truth, Giving Love, and Modeling Christian Unity. [REVIEW]Karen R. Keen - 2020 - Studies in Christian Ethics 33 (2):277-279.
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  23.  31
    Eroticism and Justice: Harold Pinter’s Screenplay of Ian McEwan’s The Comfort of Strangers.Paulina Mirowska - 2013 - Text Matters - a Journal of Literature, Theory and Culture 3 (3):171-185.
    A careful analysis of Harold Pinter’s screenplays, notably those written in the 1980s and early 1990s, renders an illustration of how the artist’s cinematic projects supplemented, and often heightened, the focus of his dramatic output, his resolute exploration of the workings of power, love and destruction at various levels of social interaction and bold revision of received values. It seems, however, that few of the scripts did so in such a subtle yet effective manner as Pinter’s intriguing fusion (...)
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  24.  33
    Immortality, the Good Life and Romantic Love in Groundhog Day and Only Lovers Left Alive.Rick Zinman - 2022 - Film-Philosophy 26 (3):411-431.
    Groundhog Day (Harold Ramis, 1993) and Only Lovers Left Alive (Jim Jarmusch, 2013) are fantasy films that use the device of practical immortality in order to raise important philosophical questions about what constitutes a good life and to explore the nature of romantic love. Groundhog Day provides fairly conventional answers about how to live a good life by focusing on issues of spiritual redemption, selflessness, and developing one’s human potential. In contrast, Lovers provides a dark portrayal of a (...)
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  25. An Introduction to the Love of Wisdom. [REVIEW]Madonna R. Adams - 2006 - Review of Metaphysics 59 (3):641-642.
    Harold sustains a coherent argument throughout the book’s eleven chapters, eliminating extraneous elements. First-hand experience with this well-developed argument may provide beginners with the philosophical foundation they need to go further. A generous use of literary examples and insights of notable psychologists supports the author’s existentialist approach, as does the progressive way he explains basic concepts and builds upon transcendental themes, for example, truth, beauty, and goodness. This helps the reader to understand abstract concepts in the light of familiar (...)
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  26.  6
    Natural Literacy: How to Learn What We Yearn to Know.Doug Dix - 2008 - Hamilton Books.
    Harold Shapiro, the former president of Princeton, ventured to say that theology had been divorced from the liberal. Professor Doug Dix's book is about arranging a remarriage. His analysis suggests the divorce goes deeper than Shapiro may have realized. Love has been divorced from learning because money has replaced truth as the object of affection. Now students learn to earn. Natural Literacy strives to motivate students and faculty to instead learn to love.
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  27. Why be a methodological individualist?Julie Zahle & Harold Kincaid - 2019 - Synthese 196 (2):655-675.
    In the recent methodological individualism-holism debate on explanation, there has been considerable focus on what reasons methodological holists may advance in support of their position. We believe it is useful to approach the other direction and ask what considerations methodological individualists may in fact offer in favor of their view about explanation. This is the background for the question we pursue in this paper: Why be a methodological individualist? We start out by introducing the methodological individualism-holism debate while distinguishing two (...)
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  28.  18
    Scepticism or Platonism?Harold Tarrant - 1987 - Philosophical Review 96 (4):601-603.
  29.  21
    The Philosophy of Umpiring and the Introduction of Decision-Aid Technology.Harold Maurice Collins - unknown - Journal of the Philosophy of Sport 37 (2):135-146.
    Recently, technology has impacted upon sports umpiring and refereeing. One effect is that the means to make sound judgments has becoe ‘distributed’ to new groups of people such as TV viewers and commentators. The result is that justice on the sports field is often seen not to be done and the readiness to question umpires' decisions that once pertained only to the players and, in some sports, to the crowd, has spread to anyone who has a television. What is more, (...)
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  30.  12
    Scepticism or Platonism?: The Philosophy of the Fourth Academy.Harold Tarrant - 1985 - New York: Cambridge University Press.
    In the first half of the first century BC the Academy of Athens broke up in disarray. From the wreckage of the semi-sceptical school there arose the new dogmatic philosophy of Antiochus, synthesized from Stoicism and Platonism, and the hardline Pyrrhonist scepticism of Aenesidemus. With his extensive knowledge of the ways in which Plato was read and invoked as an authority in late antiquity Dr Tarrant builds a most impressive reconstruction of Philo of Larissa's brand of Platonism and of its (...)
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  31.  20
    Living a life that matters: resolving the conflict between conscience and success.Harold S. Kushner - 2001 - New York: A.A. Knopf.
    From the celebrated author of When Bad Things Happen to Good People , a profound and practical book about doing well by doing good. For decades now, from the pulpit and through his writing, Harold Kushner has been helping people navigate the rough patches of life: loss, guilt, crises of faith. Now, in this compelling new work, he ad-dresses an equally important issue: our craving for significance, the need to know that our lives and our choices mean something. We (...)
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  32.  28
    Acoustical Studies of Mandarin Vowels and Tones.Harold Clumeck & John Marshall Howie - 1977 - Journal of the American Oriental Society 97 (3):345.
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  33. Demystifying the critiques of deep ecology.Harold Glasser - forthcoming - Environmental Philosophy: From Animal Rights to Radical Ecology. Upper Saddle River, Nj: Prentice Hall.
     
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  34.  12
    Interaction management leadership in Minahasa for Christian children’s education in digital era.Refien K. S. Rawung, Harold R. Lumapow, Verry R. Palilingan, Jeffry S. J. Lengkong & Joulanda A. M. Rawis - 2024 - HTS Theological Studies 80 (1).
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  35.  23
    Scientists and Amateurs: A History of the Royal Society.Harold L. Sheppard - 1952 - British Journal for the Philosophy of Science 3 (11):275-276.
  36.  30
    On Warwick Fox’s Assessment of Deep Ecology.Harold Glasser - 1997 - Environmental Ethics 19 (1):69-85.
    I examine Fox’s tripartite characterization of deep ecology. His assessment abandons Naess’s emphasis upon the pluralism of ultimate norms by distilling what I refer to as the deep ecology approach to “Self-realization!” Contrary to Fox, I argue that his popular sense is distinctive and his formal sense is tenable. Fox’s philosophical sense, while distinctive, is neither necessary nor sufficient to adequately characterize the deep ecology approach. I contend that the deep ecology approach, as a formal approach to environmental philosophy, is (...)
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  37.  38
    Variable meanings for the definition of disease.Harold Merskey - 1986 - Journal of Medicine and Philosophy 11 (3):215-232.
    It is argued that there is no agreed definition of disease. Purely biological definitions are inadequate and combined biological and social definitions are not yet satisfactory. One approach has been to say that what doctors treat is disease. We are uncomfortable with that because we feel it releases people from obligations on a basis of convenience. In practice the weight given to the idea of disease varies according to what it will imply about obligations and privileges. It is suggested that (...)
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  38.  88
    Naess's deep ecology approach and environmental policy.Harold Glasser - 1996 - Inquiry: An Interdisciplinary Journal of Philosophy 39 (2):157 – 187.
    A clarification of Naess's ?depth metaphor? is offered. The relationship between Naess's empirical semantics and communication theory and his deep ecology approach to ecophilosophy (DEA) is developed. Naess's efforts to highlight significant conflicts by eliminating misunderstandings and promoting deep problematizing are focused upon. These insights are used to develop the implications of the DEA for environmental policy. Naess's efforts to promote the integration of science, ethics, and politics are related to the National Environmental Policy Act (NEPA). The action?oriented aspect of (...)
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  39.  7
    Nine essential things i've learned about life.Harold S. Kushner - 2015 - New York: Alfred A. Knopf.
    A profoundly inspiring yet practical guide to well-being from one of modern Judaism's most beloved sages.As a congregational rabbi for half a century and the bestselling author of When Bad Things Happen to Good People and twelve other books on faith, ethics, and how to translate the timeless wisdom of religious thought into dealing with everyday challenges, Harold Kushner knows a thing or two about living a good life. In this compassionate new work, Kushner distills nine essential lessons from (...)
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  40. Agreement and the Self-Evident in Philo of Larissa.Harold Tarrant - 1981 - Dionysius 5:66-97.
     
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  41.  23
    Two Studies in the Early Academy.Harold Tarrant & R. M. Dancy - 1993 - Philosophical Review 102 (3):399.
  42. Living Issues in Philosophy.Harold H. Titus - 1947 - Philosophical Review 56:338.
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  43.  16
    Learning Through Serving.Danny Reed - 2011 - Narrative Inquiry in Bioethics 1 (3):145-147.
    In lieu of an abstract, here is a brief excerpt of the content:Learning Through ServingDanny ReedI am a male CNA currently registered in Wisconsin since 1991, having worked as such since 1980 when I left high school. I have worked with ten different employers and many precious people I remember very well.I remember virtually everyone I have cared for in my over 30 years of work and yet there is not one person, place or moment that characterizes them all except (...)
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  44.  19
    The Note of Interpretation: Theistic Finitism as an Aesthetics of Religious Naturalism.Andrew Stone Porter - 2023 - American Journal of Theology and Philosophy 44 (1):70-94.
    In lieu of an abstract, here is a brief excerpt of the content:The Note of Interpretation: Theistic Finitism as an Aesthetics of Religious NaturalismAndrew Stone Porter (bio)In our cosmological construction we are, therefore, left with the final opposites, joy and sorrow, good and evil, disjunction and conjunction—that is to say, the many in one—flux and permanence, greatness and triviality, freedom and necessity, God and the World. In this list, the pairs of opposites are in experience with a certain ultimate directness (...)
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  45.  34
    The date and purpose of the pseudo-Xenophon constitution of Athens.Harold B. Mattingly - 1997 - Classical Quarterly 47 (02):352-.
    This short political pamphlet has survived to our day through the lucky chance of being included in the minor works of Xenophon, and for over 150 years it has been the subject of lively scholarly debate. The unknown author was a confirmed oligarch, but with an insider's insight into Athenian democracy. Though he cannot approve of this form of government, he is astute enough to see that the system works well on its own terms and that it is therefore popular; (...)
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  46.  13
    Deep Ecology Clarified: A Few Fallacies and Misconceptions.Harold Glasser - 1995 - Trumpeter 12 (3).
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  47.  15
    On Warwick Fox’s Assessment of Deep Ecology.Harold Glasser - 1997 - Environmental Ethics 19 (1):69-85.
    I examine Fox’s tripartite characterization of deep ecology. His assessment abandons Naess’s emphasis upon the pluralism of ultimate norms by distilling what I refer to as the deep ecology approach to “Self-realization!” Contrary to Fox, I argue that his popular sense is distinctive and his formal sense is tenable. Fox’s philosophical sense, while distinctive, is neither necessary nor sufficient to adequately characterize the deep ecology approach. I contend that the deep ecology approach, as a formal approach to environmental philosophy, is (...)
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  48.  11
    Eugen Rosenstock-Huessy & Mikhail Bakhtin : Speech, The Spirit, and Social Change.Harold M. Stahmer - 1997 - Forum Philosophicum: International Journal for Philosophy 2:156-158.
  49.  17
    Eugen Rosenstock-Huessy i Michaił Bachtin : Mowa, duch i przemiana społeczna.Harold M. Stahmer & Aneta Nowak - 1970 - Forum Philosophicum: International Journal for Philosophy 2 (1):131-156.
    Moje zainteresowanie pracami i dziełem Michaiła Bachtina oraz Eugena Rosenstocka-Huessy bierze swój początek z odkrycia, ze obaj myśliciele zgodnie twierdzili, iż religijna moc języka oraz mowy wyrasta z różnorodnych kryzysów życiowych. Theoria przez nich stworzona zbudowana jest na gruncie praxis i czerpie swą siłę ze zderzenia doświadczeń duchowych i intelektualnych obu filozofów z rewolucyjnym wrzeniem otaczającej ich współczesności. Wykład niniejszy to próba nawiązania dialogu z osobami podzielającymi podobne zainteresowania i troski. Pisząc go kierowałem się także pragnieniem zaabsorbowania uwagi moich słuchaczy (...)
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  50.  13
    Mowa i rzeczjnvistość w trzecim tysiącleciu: dziedzictwo Eugena Rosenstocka-Huessy, Michaiła Bachtina, Martina Bubera i Franza Rosenzweiga.Harold M. Stahmer & Miroslaw Bożek - 1970 - Forum Philosophicum: International Journal for Philosophy 3 (1):137-154.
    Perhaps the burning issue facing us today is how people from different cultural backgrounds can live together or in close proximity with one another and preserve their identities without destroying one another. This topic is important to me because I believe that new understandings about what we mean by the terms “speech” and “reality”' may contribute towards an improvement in our ability to work together with peoples of diverse backgrounds in order to create a more caring an humane planet. As (...)
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