Search results for 'Iain Ezra Macdonald' (try it on Scholar)

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  1.  23
    Iain Macdonald & Krzysztof Ziarek (eds.) (2008). Adorno and Heidegger: Philosophical Questions. Stanford University Press.
    This collection of essays explores the conflictual history and future implications of two important traditions of twentieth-century European thought: the ...
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  2.  6
    Iain Macdonald (2000). 'The Wounder Will Heal': Cognition and Reconciliation in Hegel and Adorno. Philosophy Today, Spep (Society for Phenomenology and Existential Philosophy) Supplement 2000 (Supplement):132-39.
    This paper retraces the origin and use in Hegel and Adorno of the ancient proverb according to which "the wounder will heal.".
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  3.  47
    Iain Macdonald (2011). 'What Is, Is More Than It Is': Adorno and Heidegger on the Priority of Possibility. International Journal of Philosophical Studies 19 (1):31-57.
    (2011). ‘What Is, Is More than It Is’: Adorno and Heidegger on the Priority of Possibility. International Journal of Philosophical Studies: Vol. 19, No. 1, pp. 31-57. doi: 10.1080/09672559.2011.539357.
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  4.  26
    Iain Macdonald (2013). Between Normativity and Freedom. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 17 (1):1-9.
    An introduction to a special issue of Symposium on normativity and freedom.
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  5. Iain Macdonald (2005). The Concept and its Double : Power and Powerlessness in Hegel's Subjective Logic. In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave-Macmillan.
    Hegel's concepts of force and power (absolute power, absolute force, infinite power, the power of the negative, the power of the Concept, etc.), scattered throughout the works, are doubled by other passages where Hegel speaks of various forms of impotence or powerlessness (Ohnmacht). What is powerlessness? In effect, for Hegel, powerlessness generally designates a defect or a deficiency, or a kind of laziness or contingent immaturity that prevents the Concept from fully realizing itself, even though its power is, on another (...)
     
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  6.  25
    Ezra Macdonald (2011). Alan H. Goldman, Reasons From Within Oxford University Press, 2009, ISBN 978-0-19-957690-6. Ethical Theory and Moral Practice 14 (5):597-599.
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  7.  23
    Iain Macdonald (2011). Cold, Cold, Warm: Autonomy, Intimacy and Maturity in Adorno. Philosophy and Social Criticism 37 (6):669-689.
    When Adorno refers to the concept of maturity (Mündigkeit), he generally means having the courage and the ability to use one’s own understanding independently of dominant heteronomous patterns of thought. This Kantian-sounding claim is essentially an exhortation: maturity demands self-liberation from heteronomy, i.e. autonomy. The problem, however, is that in spite of Adorno’s general endorsement of Kant’s definition of maturity, he ultimately rejects the corresponding Kantian definition of autonomy. Yet Adorno does not simply discard the Kantian concept of autonomy. On (...)
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  8.  5
    Ezra Macdonald (2012). Punishing Problems; Simple Solution. Res Publica 18 (3):271-275.
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  9.  15
    Iain Macdonald (2012). On the 'Undialectical': Normativity in Hegel. [REVIEW] Continental Philosophy Review 45 (1):121-141.
    This paper addresses the question of normativity in Hegel by examining the role of ‘undialectical’ resistance to dialectical development. Beginning with a general overview of dialectical normativity and what it might mean to be ‘undialectical,’ the focus then shifts to a privileged example in Hegel’s writings: Sophocles’ Antigone. The central claim of the paper is the following: The very contradictions that fuel dialectical normativity can also trap individuals within an obsolete actuality, without immediate hope of escape. Indeed, the irreducible dependence (...)
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  10.  13
    Iain Macdonald (1998). Utopia and the Place of Possibility: Peter Handke and the Ambitions of a Storyteller. Angelaki 3 (1):137 – 144.
    (1998). Utopia and the place of possibility: Peter Handke and the ambitions of a storyteller 1 . Angelaki: Vol. 3, Impurity, authenticity and humanity, pp. 137-144.
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  11.  6
    Iain Macdonald (2012). L'égalité, le Possible Et Ce Que les «Hommes Devraient “Pouvoir Être”» : Sur La Gauche Et l'Égalité de Jean-Michel Salanskis. Dialogue 51 (2):247-257.
    ABSTRACT: Jean-Michel Salanskis surveys a number of well-known principles of leftist thought in order to criticize certain illusions to which it falls prey, but also in order to renew its most essential motivation: the search for equality. However, in so doing, Salanskis deploys an ambiguous and problematic notion of possibility that threatens the coherence of his project. The present study analyzes aspects of Salanskis’ book, taking possibility as a guiding thread, and proposes adjustments that may help to avoid certain classic (...)
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  12.  3
    Iain Macdonald (2006). L'art in Extremis: Le Monochrome Chez Theodor W. Adorno Et Yves Klein. Philosophiques 33 (2):455-471.
    L’oeuvre de Theodor W. Adorno, et plus particulièrement sa Théorie esthétique, témoigne de sa défense soutenue de l’art moderne. Toutefois, dans le cadre de ses réflexions, on ne doit pas oublier qu’elle comporte également une dimension critique. Sa polémique à propos du jazz, par exemple, est devenue célèbre. Par contraste, sa critique de la peinture monochrome demeure relativement inconnue. Ce texte propose d’abord d’esquisser les éléments de celle-ci afin de tester ensuite ses limites en analysant une oeuvre monochrome d’Yves Klein: (...)
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  13.  2
    Iain Macdonald (2007). Nature and Spirit in Hegel's Anthropology : Some Idealist Themes in Hegel's Pragmatism. Laval Théologique et Philosophique 63 (1):41-50.
    Certaines lectures récentes de Hegel ont mis l’accent sur la dimension sociale de la philosophie de Hegel afin de parer les exagérations et les méprises courantes concernant son idéalisme. Robert Brandom, par exemple, a relevé des «thèmes pragmatiques dans l’idéalisme de Hegel». Mais une question d’ordre général se pose: cette stratégie déflationniste rend-elle réellement justice à la pensée de Hegel? Qu’advient-il des conditions logiques requises pour la connaissance et l’action, auxquelles Hegel attache beaucoup d’importance, et comment ces conditions cadrent-elles avec (...)
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  14. Iain Macdonald & Krzysztof Ziarek (eds.) (2007). Adorno and Heidegger: Philosophical Questions. Stanford University Press.
    _Adorno and Heidegger_ explores the conflictual history of two important traditions of twentieth-century European thought: the critical theory of Theodor W. Adorno and the ontology of Martin Heidegger. As is well known, there has been little productive engagement between these two schools of thought, in large measure due to Adorno's sustained and unanswered critique of Heidegger. Stemming from this critique, numerous political and philosophical barriers have kept these traditions separate, such that they have rarely been submitted to scrutiny, let alone (...)
     
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  15. Iain MacDonald (2013). Between Normativity and Freedom. Symposium 17 (1):1-9.
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  16. Iain Macdonald (1995). Conference Report: Deconstruction and the Political, University of Essex, 27-28 October 1994. Radical Philosophy 70.
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  17. Iain Macdonald (2013). Heidegger and Adorno. In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger. Bloomsbury Academic. pp. 385.
     
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  18. Iain Macdonald (2011). Présentation du dossier : Perspectives sur le possible. Ithaque 8:75-76.
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  19. Iain Macdonald (2006). What is Conceptual History? In Katerina Deligiorgi (ed.), Hegel: New Directions.
    In the final lines of the Phenomenology of Spirit, Hegel makes the complex claim that the contingency of history and the science of knowing in the sphere of appearance together constitute a “conceptual history” (begriffene Geschichte, a ‘conceptually comprehended’ history). What is this suggestive but frustratingly obscure formula meant to convey? The question is vexing, not least because the Phenomenology itself is neither a philosophy of history nor a philosophical history in any traditional sense; it rather takes the form of (...)
     
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  20.  29
    Gregory Macdonald (1975). Gregory Macdonald's Reply to Dudley Barker. The Chesterton Review 2 (1):103-106.
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  21.  36
    George MacDonald (2009). George MacDonald. The Chesterton Review 35 (1-2):288-289.
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  22.  24
    George MacDonald & C. S. Lewis (2006). The Aphorisms of George MacDonald. The Chesterton Review 32 (1/2):187-189.
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  23.  24
    Gregory Macdonald (1975). Gregory Macdonald's Reply to Maurice Reckitt. The Chesterton Review 2 (1):120-124.
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  24.  8
    George MacDonald & C. S. Lewis (2008). George MacDonald. The Chesterton Review 34 (1):355-358.
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  25. Ibn Ezra (2009). Chapter Four Ibn Ezra, a Maimonidean Authority: The Evidence of the Early Ibn Ezra Supercommentaries Tamas Visi. In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill. pp. 9--89.
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  26. Jean Jacques Rousseau & Frederika Macdonald (1908). The Humane Philosophy of Jean Jacques Rousseau, Maxims and Principles Selected and Cl Assified by F. Macdonald.
     
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  27.  3
    David Pettigrew (2008). Review of Iain MacDonald, Krzysztof Ziarek (Eds.), Adorno and Heidegger: Philosophical Questions. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  28. C. Macdonald, Barry C. Smith & C. J. G. Wright (1998). Knowing Our Own Minds: Essays in Self-Knowledge. Oxford University Press.
    Self-knowledge is the focus of considerable attention from philosophers: Knowing Our Own Minds gives a much-needed overview of current work on the subject, bringing together new essays by leading figures. Knowledge of one's own sensations, desires, intentions, thoughts, beliefs, and other attitudes is characteristically different from other kinds of knowledge: it has greater immediacy, authority, and salience. The contributors examine philosophical questions raised by the distinctive character of self-knowledge, relating it to knowledge of other minds, to rationality and agency, externalist (...)
     
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  29.  9
    Terry Macdonald (2008). Global Stakeholder Democracy: Power and Representation Beyond Liberal States. Oxford University Press.
    In this book Macdonald elaborates a democratic framework based on the new theoretical concepts of 'public power', 'stakeholder communities' and 'non-electoral representation', and illustrates the practical implications of these proposals for projects of global institutional reform.
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  30. A. J. Ayer & Graham MacDonald (2005). Probability and Evidence. Cambridge University Press.
    A. J. Ayer was one of the foremost analytical philosophers of the twentieth century, and was known as a brilliant and engaging speaker. In essays based on his influential Dewey Lectures, Ayer addresses some of the most critical and controversial questions in epistemology and the philosophy of science, examining the nature of inductive reasoning and grappling with the issues that most concerned him as a philosopher. This edition contains revised and expanded versions of the lectures and two additional essays. Ayer (...)
     
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  31.  4
    Cynthia Macdonald (2008). Consciousness, Self-Consciousness, and Authoritative Self-Knowledge. Macdonald, C 2008, ' Consciousness, Self-Consciousness, and Authoritative Self-Knowledge ' Proceedings of the Aristotelian Society 108.
  32. Douglas A. MacDonald (2009). Identity and Spirituality: Conventional and Transpersonal Perspectives. International Journal of Transpersonal Studies 28 (1):86-106.
    Though the relation of spirituality to self has long been recognized in established spiritual and religious systems, serious scientific interest in spirituality and its relation to identity has only started to grow in the past 20 years. This paper overviews the literature on spirituality and identity. Particular attention is given to describing and critiquing conventional and transpersonal perspectives with emphasis given to empirically testable theories. Using MacDonald’s five dimensional model of spirituality, a structural model of spirituality is proposed as (...)
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  33. Sara MacDonald & Barry Craig (2013). Recovering Hegel From the Critique of Leo Strauss: The Virtues of Modernity. Lexington Books.
    In Recovering Hegel from the Critique of Leo Strauss, Sara MacDonald and Barry Craig provide a study unique in its focus on Leo Strauss’s reading of Hegel. While MacDonald and Craig find value in Strauss’s thought, they argue that his pessimism concerning modernity lies in a misunderstanding of both modernity’s greatest philosophical advocate, G.W.F. Hegel, and modernity’s virtues.
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  34.  33
    Paul S. MacDonald (ed.) (2001). The Existentialist Reader: An Anthology of Key Texts. Routledge.
    The Existentialist Reader is a comprehensive anthology of classic philosophical writings from eight key existentialist thinkers: Sartre, Camus, Heidegger, de Beauvoir, Jaspers, Marcel, Merleau-Ponty, and Ortega y Gasset. These substantial and carefully selected readings consider the distinctive concerns of existentialism: absurdity, anxiety, alienation, death. A comprehensive introduction by Paul S. MacDonald illuminates the existentialist quest for individual freedom and authentic human experience with insight into the historical and intellectual background of these major figures. The Existentialist Reader is a valuable (...)
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  35.  89
    Cynthia Macdonald (1989). Mind-Body Identity Theories. Routledge.
    Chapter One The most plausible arguments for the identity of mind and body that have been advanced in this century have been for the identity of mental ...
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  36.  21
    S. Cunningham, D. Turk, L. MacdonaLd & C. NeilmaCrae (2008). Yours or Mine? Ownership and Memory. Consciousness and Cognition 17 (1):312-318.
    An important function of the self is to identify external objects that are potentially personally relevant. We suggest that such objects may be identified through mere ownership. Extant research suggests that encoding information in a self-relevant context enhances memory , thus an experiment was designed to test the impact of ownership on memory performance. Participants either moved or observed the movement of picture cards into two baskets; one of which belonged to self and one which belonged to another participant. A (...)
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  37. Scott MacDonald (1995). Synchronic Contingency, Instants of Nature, and Libertarian Freedom: Comments on 'The Background to Scotus's Theory of Will'. Modern Schookman 72 (2-3):169-74.
  38. Paul S. MacDonald (2001). Husserl's Preemptive Responses to Existentialist Critiques. Indo-Pacific Journal of Phenomenology 1 (1):1-13.
    Existentialist thinkers often publicly acknowledged Husserl’s phenomenology as one of their main points of departure for treatment of such themes as intentionality, comportment, transcendence, and the lifeworld. Several central elements of Husserl’s approach were adopted by the Existentialists, but equal to their gratitude were vigorous declamations of Husserl’s mistakes, dead-ends and failures. Many of the Existentialists’ criticisms of Husserl’s project are well-known and have been rehearsed in various surveys of 20th century thought, but less well-remarked are the discrepancies between their (...)
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  39. Cynthia Macdonald & Graham Macdonald (eds.) (1995). Philosophy of Psychology: Debates on Psychological Explanation. Blackwell.
  40. Cynthia Macdonald & Graham Macdonald (2006). The Metaphysics of Mental Causation. Journal of Philosophy 103 (11):539-576.
    A debate has been raging in the philosophy of mind for at least the past two decades. It concerns whether the mental can make a causal difference to the world. Suppose that I am reading the newspaper and it is getting dark. I switch on the light, and continue with my reading. One explanation of why my switching on of the light occurred is that a desiring with a particular content (that I continue reading), a noticing with a particular content (...)
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  41.  9
    Mark S. Seidenberg & Maryellen C. MacDonald (1999). A Probabilistic Constraints Approach to Language Acquisition and Processing. Cognitive Science 23 (4):569-588.
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  42. Cameron Lynne Macdonald & David A. Merrill (2002). "It Shouldn't Have to Be a Trade": Recognition and Redistribution in Care Work Advocacy. Hypatia 17 (2):67-83.
    : Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.
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  43.  99
    Cynthia Macdonald (2007). Introspection and Authoritative Self-Knowledge. Erkenntnis 67 (2):355-372.
    In this paper I outline and defend an introspectionist account of authoritative self-knowledge for a certain class of cases, ones in which a subject is both thinking and thinking about a current, conscious thought. My account is distinctive in a number of ways, one of which is that it is compatible with the truth of externalism.
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  44. Margaret MacDonald (1938). Things and Processes. Analysis 6 (1):1 - 10.
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  45.  52
    Chris MacDonald, Michael McDonald & Wayne Norman (2002). Charitable Conflicts of Interest. Journal of Business Ethics 39 (1-2):67 - 74.
    This paper looks at conflicts of interest in the not-for-profit sector. It examines the nature of conflicts of interest and why they are of ethical concern, and then focuses on the way not-for-profit organisations are especially prone to and vulnerable to conflict-of-interest scandals. Conflicts of interest corrode trust; and stakeholder trust (particularly from donors) is the lifeblood of most charities. We focus on some specific challenges faced by charitable organisations providing funding for scientific (usually medical) research, and examine a case (...)
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  46.  79
    James E. Macdonald & Caryn L. Beck-Dudley (1994). Are Deontology and Teleology Mutually Exclusive? Journal of Business Ethics 13 (8):615 - 623.
    Current discussions of business ethics usually only consider deontological and utilitarian approaches. What is missing is a discussion of traditional teleology, often referred to as virtue ethics. While deontology and teleology are useful, they both suffer insufficiencies. Traditional teleology, while deontological in many respects, does not object to utilitarian style calculations as long as they are contained within a moral framework that is not utilitarian in its origin. It contains the best of both approaches and can be used to focus (...)
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  47. E. F. Carritt, Arthur Thomson, Martha Kneale, M. MacDonald, A. M. MacIver, Richard Robinson & Peter Stubbs (1948). New Books. [REVIEW] Mind 57 (225):107-126.
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  48.  55
    Cynthia Macdonald & Graham Macdonald (eds.) (1995). Connectionism: Debates on Psychological Explanation. Blackwell.
    This volume provides an introduction to and review of key contemporary debates concerning connectionism, and the nature of explanation and methodology in cognitive psychology. The first debate centers on the question of whether human cognition is best modeled by classical or by connectionist architectures. The second centres on the question of the compatibility between folk, or commonsense, psychological explanation and explanations based on connectionist models of cognition. Each of the two sections includes a classic reading along with important responses, and (...)
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  49.  61
    Graham Macdonald & David Papineau (eds.) (2006). Teleosemantics: New Philosophical Essays. Oxford: Clarendon Press.
    Teleosemantics seeks to explain meaning and other intentional phenomena in terms of their function in the life of the species. This volume of new essays from an impressive line-up of well-known contributors offers a valuable summary of the current state of the teleosemantics debate.
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  50. Graham Macdonald (1981). Semantics and Social Science. Routledge & Kegan Paul.
     
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