Results for 'Jeanine Andreassi'

154 found
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  1.  25
    Desire to be ethical or ability to self‐control: Which is more crucial for ethical behavior?Tuvana Rua, Leanna Lawter & Jeanine Andreassi - 2017 - Business Ethics: A European Review 26 (3):288-299.
    Promoting ethical decisions and behaviors is challenging for any organization. Yet managers are still required to make ethical decisions under conditions which deplete their self-control resources, such as high stress and long hours. This study examines the relationships among symbolic and internal moral identity, self-control, and ethical behavior, and investigates whether self-control acts as the mechanism through which moral identity leads to ethical behavior. Findings indicate that internal moral identity overrides symbolic moral identity in the relationship with self-control and that (...)
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  2.  15
    Kant's Defense of Common Moral Experience: A Phenomenological Account.Jeanine Grenberg - 2013 - New York: Cambridge University Press.
    In this book, Jeanine Grenberg argues that everything important about Kant's moral philosophy emerges from careful reflection upon the common human moral experience of the conflict between happiness and morality. Through careful readings of both the Groundwork and the Critique of Practical Reason, Grenberg shows that Kant, typically thought to be an overly technical moral philosopher, in fact is a vigorous defender of the common person's first-personal encounter with moral demands. Grenberg uncovers a notion of phenomenological experience in Kant's (...)
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  3. Models of God and Alternative Ultimate Realities.Jeanine Diller & Asa Kasher (eds.) - 2013 - Springer.
    James E. Taylor As the title of this book makes clear, the essays contained in it are unified by their focus on models of God and alternative ultimate realities. But what is ultimate reality, what does 'God' mean, and what would count as a model ...
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  4.  15
    Disability and poverty: A survey of World Bank Poverty Assessments and implications.Jeanine Braithwaite & Daniel Mont - 2009 - Alter - European Journal of Disability Research / Revue Européenne de Recherche Sur le Handicap 3 (3):219-232.
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  5.  43
    Kant and the Ethics of Humility: A Story of Dependence, Corruption and Virtue.Jeanine Grenberg - 2005 - New York: Cambridge University Press.
    In previous years, philosophers have either ignored the virtue of humility or found it to be in need of radical redefinition. But humility is a central human virtue, and it is the purpose of this book to defend that claim from a Kantian point of view. Jeanine Grenberg argues that we can indeed speak of Aristotelian-style, but still deeply Kantian, virtuous character traits. She proposes moving from focus on action to focus on person, not leaving the former behind, but (...)
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  6.  20
    The Vision of Cosmic Order in the Vedas.Jeanine Miller - 1988 - Philosophy East and West 38 (1):89-91.
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  7.  14
    Jeanine Diller and Asa Kasher, eds., Models of God and Alternative Ultimate Realities.R. T. Mullins - 2014 - Journal of Analytic Theology 2:288-293.
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  8.  11
    Anamorphoses d'un conte de Roussel: Les Taches de la laine.Jeanine Parisier Plottel - 1976 - Substance 5 (13):120.
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  9. Giving Them Something They can Feel: On the Strategy of Scientizing the Phenomenology of Race and Racism.Jeanine Weekes Schroer - 2015 - Knowledge Cultures 3 (1):91-110.
    There is an expansion of empirical research that at its core is an attempt to quantify the "feely" aspects of living in raced (and other stigmatized) bodies. This research is offered as part concession, part insistence on the reality of the "special" circumstances of living in raced bodies. While this move has the potential of making headway in debates about the character of racism and the unique nature of the harms of contemporary racism--through an analysis of stereotype threat research, microaggression (...)
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  10. The Terrifying Tale of the Philosophical Mammy.Jeanine Weekes Schroer - 2013 - The Black Scholar 43 (4):101-107.
    Recently I’ve been reflecting on the possibility that choices I’ve made and commitments I’ve accepted — choices and commitments like being part of the academy and treating philosophy as a productive way to pursue truths about race and racism — may have made me into Philosophy’s mammy. Confronted with a crystal-clear specter of myself as mammy, I stubbornly hold fast to the belief that my intellectual identity can be defended to all of my intellectual ancestors: my ancestors in the canon (...)
     
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  11.  7
    Publish With Undergraduates or Perish?: Strategies for Preserving Faculty Time in Undergraduate Research Supervision at Large Universities and Liberal Arts Colleges.Jeanine K. Stefanucci - 2019 - Frontiers in Psychology 10.
  12.  24
    Locality to Nonlocality: Transpersonal Dimensions of Home.Jeanine M. Canty - 2015 - World Futures 71 (3-4):76-85.
    This article explores the relationship between globalization and localization in context of our current ecological and social crisis. The benefits of immersing in one's local community and ecology are presented through an ecopsychological lens. Transpersonal dimensions of place are examined, reframing globalism as our seamless connections through the planetary life force. The author contends that while deepening our local relationships with place is essential for sustainability, developing our wider connections is essential for collective wellbeing.
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  13.  23
    Introduction to Special Issue: Globalism and Localization in the Context of the Ecological and Social Crisis.Jeanine M. Canty - 2015 - World Futures 71 (3-4):59-64.
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  14.  17
    Cultural frameworks of nursing practice: exposing an exclusionary healthcare culture.Jeanine Blackford - 2003 - Nursing Inquiry 10 (4):236-244.
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  15. I parassiti vessati di Alcifrone.Mario Andreassi - 2013 - Hermes 141 (1):45-57.
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  16. How I got interested in breastplates.Jeanine Semon - forthcoming - Semiotics.
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  17.  17
    G. Andreassi et al.: Ceramica sovraddipinta, ori, bronzi, monete, della Collezione Chini nel Museo Civico di Bassano del Grappa . Pp. 303, ills. Rome: Giorgio Bretschneider, 1995. ISBN: 88-7689- 148-X. [REVIEW]J. Elsner - 1998 - The Classical Review 48 (1):231-231.
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  18. Getting the story right: a Reductionist narrative account of personal identity.Jeanine Weekes Schroer & Robert Schroer - 2014 - Philosophical Studies (3):1-25.
    A popular “Reductionist” account of personal identity unifies person stages into persons in virtue of their psychological continuity with one another. One objection to psychological continuity accounts is that there is more to our personal identity than just mere psychological continuity: there is also an active process of self-interpretation and self-creation. This criticism can be used to motivate a rival account of personal identity that appeals to the notion of a narrative. To the extent that they comment upon the issue, (...)
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  19. What is the enemy of virtue?Jeanine Grenberg - 2010 - In Lara Denis (ed.), Kant's Metaphysics of Morals: A Critical Guide. Cambridge University Press.
     
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  20.  25
    G. Andreassi et al.: Ceramica sovraddipinta, ori, bronzi, monete, della Collezione Chini nel Museo Civico di Bassano del Grappa (Collezioni e musei archeologici del Veneto). Pp. 303, ills. Rome: Giorgio Bretschneider, 1995. ISBN: 88-7689- 148-X. [REVIEW]J. Elsner - 1998 - The Classical Review 48 (01):231-.
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  21.  37
    Commentary on Balcetis: On Some Limits to the Motivational Direction Approach.Jeanine K. Stefanucci & Dustin Stokes - 2016 - Emotion Review 8 (2):129-130.
    While we are sympathetic to Balcetis’s approach, we feel that using motivational direction as the sole organizing structure for influences of affect on perception may be unnecessarily limiting. Three reasons for this concern are discussed.
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  22.  12
    Robert Lax: Poet, Pilgrim, Prophet.Jeanine Mizingou - 2001 - Logos: A Journal of Catholic Thought and Culture 4 (1):98-113.
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  23.  9
    Kant's deontological eudaemonism: the dutiful pursuit of virtue and happiness.Jeanine Grenberg - 2022 - Oxford, United Kingdom: Oxford University Press.
    In this book, Professor Jeanine Grenberg defends the idea that Kant's virtue theory is best understood as a system of eudaemonism, indeed, as a distinctive form of eudaemonism that makes it preferable to other forms of it: a system of what she calls Deontological Eudaemonism. In Deontological Eudaemonism, one achieves happiness both rationally conceived and empirically conceived only via authentic commitment to and fulfilment of what is demanded of all rational beings: making persons as such one's end in all (...)
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  24.  10
    Introduction to Ground, Start and End of Being Theologies.Jeanine Diller - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 473--481.
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  25.  2
    La semantica di οὐᾶ nella „Vita Aesopi“: nuovi elementi per la datazione.Mario Andreassi - 2018 - Hermes 146 (2):166-186.
    The exclamatory particle οὐᾶ, although attested only nine times between the first and the third century AD (and never before), also occurs twelve times in the „Vita Aesopi“, the archetype of which is dated between the first century BC and the first century AD. Almost all the occurrences of οὐᾶ are in recensio G, usually dated between the first and the second century AD; the other recensio, W (probably going back to the fourth century AD), on the other hand deliberately (...)
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  26.  2
    La Figura del "Malakos" nel Mimo Della 'Moicheutria'.Mario Andreassi - 2000 - Hermes 128 (3):320-326.
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  27. Returning the self to nature: undoing our collective Narcissim and healing our planet.Jeanine M. Canty - 2022 - Boulder, Colorado: Shambhala.
    Returning the Self to Nature is written for the person who no longer wishes to function in a world that revolves around selfish, disconnected identities and yearns to step into healthy relationships with one's self, one's community, and our planet. Seeing the suffering of the planet and that of humans as inseparably linked-the ecological crisis as psychological crisis, and vice versa-opens the door to a mutuality of healing between people and nature. At the heart of both chronic and acute forms (...)
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  28.  25
    Kant’s Questions: What is the Human Being? by Patrick R. Frierson. [REVIEW]Jeanine M. Grenberg - 2014 - Mind 123 (490):592-598.
  29. Social dimensions of Kant's conception of radical evil.Jeanine M. Grenberg - 2009 - In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. Cambridge University Press.
  30.  16
    Jeanine Grenberg, Kant and the Ethics of Humility: A Story of Dependence, Corruption, and Virtue. [REVIEW]Shun’Ichi Takayanagi - 2006 - Modern Schoolman 83 (3):254-256.
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  31.  2
    Hatred and Forgiveness.Jeanine Herman (ed.) - 2010 - Cambridge University Press.
    Julia Kristeva refracts the impulse to hate through psychoanalysis and text, exploring worlds, women, religion, portraits, and the act of writing. Her inquiry spans themes, topics, and figures central to her writing, and her paths of discovery advance the theoretical innovations that are so characteristic of her thought. Kristeva rearticulates and extends her analysis of language, abjection, idealization, female sexuality, love, and forgiveness. She examines the "maladies of the soul," utilizing examples from her practice and the ailments of her patients, (...)
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  32.  4
    Cultural frameworks of nursing practice: situating the self.Jeanine Blackford - 1997 - Nursing Inquiry 4 (3):205-207.
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  33. Two Potential Problems with Philosophical Intuitions: Muddled Intuitions and Biased Intuitions.Jeanine Weekes Schroer & Robert Schroer - 2013 - Philosophia 41 (4):1263-1281.
    One critique of experimental philosophy is that the intuitions of the philosophically untutored should be accorded little to no weight; instead, only the intuitions of professional philosophers should matter. In response to this critique, “experimentalists” often claim that the intuitions of professional philosophers are biased. In this paper, we explore this question of whose intuitions should be disqualified and why. Much of the literature on this issue focuses on the question of whether the intuitions of professional philosophers are reliable. In (...)
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  34. Models of God and Other Kinds of Ultimate Reality.Jeanine Diller & Asa Kasher (eds.) - forthcoming - Springer.
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  35.  2
    The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2000 - Cambridge University Press.
    Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is one of the most influential and prolific thinkers of our time. Her writings have broken new ground in the study of the self, the mind, and the ways in which we communicate through language. Her work is unique in that it skillfully brings together psychoanalytic theory and clinical practice, literature, linguistics, and philosophy. In her latest book on the powers and limits of psychoanalysis, Kristeva focuses on an intriguing new dilemma. Freud and (...)
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  36.  4
    The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2000 - Cambridge University Press.
    Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is one of the most influential and prolific thinkers of our time. Her writings have broken new ground in the study of the self, the mind, and the ways in which we communicate through language. Her work is unique in that it skillfully brings together psychoanalytic theory and clinical practice, literature, linguistics, and philosophy. In her latest book on the powers and limits of psychoanalysis, Kristeva focuses on an intriguing new dilemma. Freud and (...)
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  37. A Defense of First-Personal Phenomenological Experience: Responses to Sticker and Saunders.Jeanine M. Grenberg - 2018 - Con-Textos Kantianos 8:370-376.
    In this paper, I respond to questions Sticker and Saunders raise about integrating third-personal interactions within my phenomenological first-personal account of moral obligatedness. Sticker argues that third-personal interactions are more central for grounding moral obligatedness than I admit. Saunders turns things around and suggests we might not even be able to access third-personal interactions with others at the level one would need to in order to secure proper moral interactions with them. I argue in response that both these challenges misunderstand (...)
     
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  38. Hatred and Forgiveness.Jeanine Herman (ed.) - 2012 - Cambridge University Press.
    Julia Kristeva refracts the impulse to hate through psychoanalysis and text, exploring worlds, women, religion, portraits, and the act of writing. Her inquiry spans themes, topics, and figures central to her writing, and her paths of discovery advance the theoretical innovations that are so characteristic of her thought. Kristeva rearticulates and extends her analysis of language, abjection, idealization, female sexuality, love, and forgiveness. She examines the "maladies of the soul," utilizing examples from her practice and the ailments of her patients, (...)
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  39.  12
    By Grace of Descent: A Conflict between an Īšān and Craftsmen over Donations.Jeanine Elif Dagyeli - 2012 - Der Islam: Journal of the History and Culture of the Middle East 88 (2):279-307.
    Groups based on the notion of a shared sacralized descent enjoyed considerable influence in religious, social or political affairs in Central Asia by grace of their actual or imagined ancestry. They were credited by titles like īšān, sayyid, hwāğa and tūra. The flexibility of multiple genealogy accounts provided ample space for negotiations of conceptions concerning identity, descent, and sacredness as well as for their affirmation or disapproval. The 19th century saw an increase in newly emerging, self-styled religious dignitaries, but the (...)
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  40.  81
    Global and local atheisms.Jeanine Diller - 2016 - International Journal for Philosophy of Religion 79 (1):7-18.
    I introduce a distinction between global and local versions of atheism and theism, where global ones are about all notions of God and local ones are about specific notions. Current expressions of atheism are ambiguous between the two. I argue that global atheism is difficult to enunciate and even more difficult to defend, so much so that global atheism is not yet justified. Until it is, atheists should be local atheists.
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  41.  1
    Intimate Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2002 - Cambridge University Press.
    Julia Kristeva, herself a product of the famous May '68 Paris student uprising, has long been fascinated by the concept of rebellion and revolution. Psychoanalysts believe that rebellion guarantees our independence and creative capacities, but is revolution still possible? Confronted with the culture of entertainment, can we build and nurture a culture of revolt, in the etymological and Proustian sense of the word: an unveiling, a return, a displacement, a reconstruction of the past, of memory, of meaning? In the first (...)
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  42.  3
    Intimate Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2002 - Cambridge University Press.
    Julia Kristeva, herself a product of the famous May '68 Paris student uprising, has long been fascinated by the concept of rebellion and revolution. Psychoanalysts believe that rebellion guarantees our independence and creative capacities, but is revolution still possible? Confronted with the culture of entertainment, can we build and nurture a culture of revolt, in the etymological and Proustian sense of the word: an unveiling, a return, a displacement, a reconstruction of the past, of memory, of meaning? In the first (...)
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  43.  17
    An effect of mood on the perception of geographical slant.Cedar R. Riener, Jeanine K. Stefanucci, Dennis R. Proffitt & Gerald Clore - 2011 - Cognition and Emotion 25 (1):174-182.
  44.  14
    Feminist ethics and social policy (book).Jeanine C. Cogan & Camille L. Preston - 1999 - Ethics and Behavior 9 (1):69 – 71.
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  45.  24
    Self-deception and self-knowledge: Jane Austen’s Emma as an Example of Kant’s Notion of Self-Deception.Jeanine M. Grenberg - 2015 - Con-Textos Kantianos 1:162-176.
    In this paper, I address the theme of harmony by investigating that harmony of person necessary for obtaining wisdom. Central to achievement of that harmony is the removal of the unstable, unharmonious presence of self-deception within one’s moral character.
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  46.  6
    Book review. [REVIEW]Jeanine C. Cogan & Camille L. Preston - 1999 - Ethics and Behavior 9 (1):69 – 71.
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  47.  37
    The conceptual focus of ultimism: an object of religious concern for the nones and somes.Jeanine Diller - 2013 - Religious Studies 49 (2):221-233.
    In his recent trilogy, J. L. Schellenberg presents a new religious option: to have beliefless faith in a general object of religious concern that he thinks is referenced at the core of most sectarian religions UUU’. After explaining what UUU is more fully, I argue that the claim that UUU exists should not be, as Schellenberg says, the only focus for philosophy of religion. Still, I argue that such a claim is a good basis for a new form of religion, (...)
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  48.  1
    Les directions de sens: phénoménologie et psychopathologie de l'espace vécu.Jeanine Chamond (ed.) - 2004 - Argenteuil: Le Cercle herméneutique.
  49.  3
    Carol P. Christ and Judith Plaskow. Goddess and God in the World: Conversations in Embodied Theology. Minneapolis: Fortress Press, 2016. 364 pp. [REVIEW]Jeanine E. Viau - 2019 - Philosophy, Theology and the Sciences 6 (1):101.
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  50. Being Perfect is Not Necessary for Being God.Jeanine Diller - 2019 - European Journal for Philosophy of Religion 11 (2):43-64.
    Classic perfect being theologians take ‘being perfect’ to be conceptually necessary and sufficient for being God. I argue that this claim is false because being perfect is not conceptually necessary for being God. I rest my case on a simple thought experiment inspired by an alternative I developed to perfect being theology that I call “functional theology.” My findings, if correct, are a boon for theists since if it should turn out that there is no perfect being, there could still (...)
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