21 found
Order:
Disambiguations
Heidi M. Ravven [18]Heidi Morrison Ravven [2]Heidi Miriam Ravven [2]
  1.  5
    Spinoza’s Ethics of Ratio: Discovering and Applying a Spinozan Model of Human Nature.Heidi M. Ravven - 2020 - Ethics and Education 15 (2):232-246.
    ABSTRACTI argue that Spinoza attributes to society the role of moral educator, a role that is to be carried out via Religion and Politics and hence also via an educational system. In his account, the social body is given the task of applying and transmitting a notion of virtue whose criterion is enhanced freedom, yet that freedom paradoxically must be acquired initially via authoritative coercive rules of praxis. The aim is to achieve an infinite broadening of perspective upon oneself and (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  2. Notes on Spinoza’s Critique of Aristotle’s Ethics: From Teleology to Process Theory.Heidi M. Ravven - 1989 - Philosophy and Theology 4 (1):3-32.
    I argue that Spinoza’s ethical theory may be viewed as a transformation of Aristotle’s teleological account which has been corrected of several fundamental flaws which Spinoza found in Aristotle. The result of Spinoza’s redefinition of ethical activity is a developmental account of ethics which has close kinship with the views of process theoreticians.
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  3.  87
    Some Thoughts on What Spinoza Learned From Maimonides About the Prophetic Imagination Part 1..Heidi M. Ravven - 2001 - Journal of the History of Philosophy 39 (2):193.
  4.  73
    Some Thoughts on What Spinoza Learned From Maimonides on the Prophetic Imagination Part Two...Heidi M. Ravven - 2001 - Journal of the History of Philosophy 39 (3):385.
  5.  53
    Has Hegel Anything to Say to Feminists?Heidi M. Ravven - 1988 - The Owl of Minerva 19 (2):149-168.
    In this paper I argue that the Hegelian philosophy offers insights that are particularly important for feminists: 1) a descriptive analysis of the historic family as a social system whose inherent oppressiveness needs to be transcended; and 2) a model of intrapsychic and social liberation and harmony as precisely the true path of emergence from and rational transformation of the family. Although a clear advocate of the traditional bourgeois family, Hegel, perhaps paradoxically, also took a critical posture toward the family, (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   5 citations  
  6.  29
    Free Will Skepticism: Current Arguments and Future Directions. [REVIEW]Heidi M. Ravven - 2014 - Neuroethics 7 (3):383-386.
    Offered here is a review of Gregg D. Caruso’s edited volume, Exploring the Illusion of Free will and Moral Responsibility [1]. Assembled here are essays by nearly all the major contributors to the philosophical free will debate on the denial and skeptical side. The volume tells us where the field currently is and also gives us a sense of how the free will debate is actually advancing toward greater understanding. Perhaps we can even discern some glimmer of hope for a (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  7.  45
    Hegel’s Epistemic Turn—Or Spinoza's?Heidi M. Ravven - 2003 - Idealistic Studies 33 (2/3):195-202.
    This paper takes issue with Slavoj Zizek's constructed opposition between Spinoza and Hegel. Where Zizek views Hegel's non-dualistic relational epistemology as a substantial improvement over Spinoza's purported dogmatic account of a reality which is external to the perceiver, I argue that Hegel inherited such an epistemology from Spinoza. Ultimately, it is Spinoza who provides Hegel with the conceptual tools for knowledge of the "transphenomenal" within the context of human finitude.
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  8.  22
    Spinoza’s Materialist Ethics: The Education of Desire.Heidi M. Ravven - 1990 - International Studies in Philosophy 22 (3):59-78.
  9.  51
    A Response to “Why Feminists Should Take the Phenomenology of Spirit Seriously”.Heidi M. Ravven - 1992 - The Owl of Minerva 24 (1):63-69.
    Stuart Swindle in “Why Feminists Should Take the Phenomenology of Spirit Seriously” accuses me of failing to interpret the passages in the Phenomenology on the family and women in the full context of the progress to absolute spirit. He gives no particular evidence for this claim, but merely asserts it repeatedly and at an ever increasing decibel level. To this general criticism I assert that nothing that I wrote in “Has Hegel Anything to Say to Feminists?” denied that spirit progresses (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  10.  43
    Spinoza’s Materialist Ethics.Heidi M. Ravven - 1990 - International Studies in Philosophy 22 (3):59-78.
  11.  18
    Jewish Themes in Spinoza's Philosophy.Heidi M. Ravven & Lenn Evan Goodman (eds.) - 2002 - State University of New York Press.
    CHAPTER 1 Introduction HEIDI M. RAVVEN AND LENN E. GOODMAN The attitudes of Jewish thinkers toward Spinoza have defined a fault line between traditionalist ...
    Direct download  
     
    Export citation  
     
    Bookmark   1 citation  
  12.  41
    Further Thoughts on Hegel and Feminism: A Response to Philip J. Kain and Nadine Changfoot.Heidi Miriam Ravven - 2002 - The Owl of Minerva 33 (2):223-231.
    In “Hegel, Antigone, and Women,” Philip Kain argues for a socially constructive type of individualism that he also attributes to Hegel’s Antigone. He regards this non-destructive version of individualism as a model for non-liberal or post-liberal feminism. I would like to raise two problems with the argument here. First, does Kain’s conception adequately capture what we mean, at a bare minimum, by individualism, that is, some sort of development and expression of unique particularity? Second, is this concept of individualism, one (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  13.  34
    Some Hegelian Phenomenological and Philosophical Comments on the Liturgy for the Days of Awe.Heidi M. Ravven - 1986 - The Owl of Minerva 18 (1):57-66.
  14.  17
    The Garden of Eden: Spinoza’s Maimonidean Account of the Genealogy of Morals and the Origin of Society.Heidi M. Ravven - 2001 - Philosophy and Theology 13 (1):3-51.
    Spinoza uses the interpretation of Adam’s disobedience in the Garden of Eden to mount a biblical defense of the life devoted to intellectual pursuits. In his philosophic rereading of the biblical story, Spinoza follows the lead of Maimonides in the Guide to the Perplexed Part I, chapter 2. Both philosophers invoked the biblical text to lend authority to the view that moral consciousness, in contrast with the intellectual, marks a decline in the human condition. This paper explores Spinoza’s dependence on (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  15.  39
    A Response to James Pinkerton.Heidi M. Ravven - 1994 - The Owl of Minerva 26 (1):101-102.
    In his comments on the film version of Schindler’s List, James B. Pinkerton, writing in New York Newsday, blames Hegel - and Hegel above all others - for Nazism. He charges Hegel with undermining “the last bulwark of liberty and safety we have in a world populated by the imperfect: the rule of law.” Pinkerton further suggests, “One can perhaps build a respectable ideology out of a Hegelianism … but it’s much easier to just write ‘totalitarianism’ on such a political (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  16.  38
    The Garden of Eden.Heidi M. Ravven - 2001 - Philosophy and Theology 13 (1):3-51.
    Spinoza uses the interpretation of Adam’s disobedience in the Garden of Eden to mount a biblical defense of the life devoted to intellectual pursuits. In his philosophic rereading of the biblical story, Spinoza follows the lead of Maimonides in the Guide to the Perplexed Part I, chapter 2. Both philosophers invoked the biblical text to lend authority to the view that moral consciousness, in contrast with the intellectual, marks a decline in the human condition. This paper explores Spinoza’s dependence on (...)
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark  
  17. Did Spinoza Get Ethics Right? Some Insights From Recent Neuroscience.Heidi Morrison Ravven - 1998 - Studia Spinozana: An International and Interdisciplinary Series 14:56-91.
     
    Export citation  
     
    Bookmark  
  18.  5
    Putting Free Will in Cultural Context and Beyond.Heidi M. Ravven - 2015 - American Journal of Bioethics Neuroscience 6 (2):1-2.
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  19.  14
    Judaism and Enlightenment (Review).Heidi M. Ravven - 2004 - Journal of the History of Philosophy 42 (3):343-345.
  20. Maimonides Non-Kantian Moral Psychology: Maimonides and Kant on the Garden of Eden and the Genealogy of Morals.Heidi M. Ravven - 2012 - Journal of Jewish Thought and Philosophy 20 (2):199-216.
    Both Immanuel Kant and Moses Maimonides wrote lengthy treatments of the biblical garden of Eden. For both philosophers the biblical story served as an opportunity to address the genealogy of morals. I argue here that the two treatments offer deep insights into their respective philosophical anthropologies, that is to say, into their assessments of the human person and of moral psychology. Contrary to much that has been written about Maimonides as a proto-Kantian, I expose the profoundly different and even opposed (...)
     
    Export citation  
     
    Bookmark  
  21. What Spinoza Can Teach Us About Embodying and Naturalizing Ethics.Heidi Morrison Ravven - 2009 - In Moira Gatens (ed.), Feminist Interpretations of Benedict Spinoza. Pennsylvania State University Press.
     
    Export citation  
     
    Bookmark