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Joshua Lewis Thomas [6]Joshua Thomas [3]Joshua M. Thomas [1]
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Joshua Lewis Thomas
Open University (UK)
  1.  27
    Meaningfulness as Sensefulness.Joshua Thomas - 2019 - Philosophia 47 (5):1555-1577.
    It is only in the last few decades that analytic philosophers in particular have begun to pay any serious attention to the topic of life’s meaning. Such philosophers, however, do not usually attempt to answer or analyse the traditional question ‘What is the meaning of life?’, but rather the subtly different question ‘What makes a life meaningful?’ and it is generally assumed that the latter can be discussed independently of the former. Nevertheless, this paper will argue that the two questions (...)
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  2.  43
    Can Only Human Lives Be Meaningful?Joshua Lewis Thomas - 2018 - Philosophical Papers 47 (2):265-297.
    Duncan Purves and Nicolas Delon have argued that one’s life will be meaningful to the extent that one contributes to valuable states of affairs and this contribution is a result of one’s intentional actions. They then argue, contrary to some theorists’ intuitions, that non-human animals are capable of fulfilling these requirements, and that this finding might entail important things for the animal ethics movement. In this paper, I also argue that things besides human beings can have meaningful existences, but I (...)
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  3.  19
    Does Death Render Life Absurd?Joshua Lewis Thomas - 2019 - Southern Journal of Philosophy 57 (3):428-453.
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  4.  11
    When Does Something ‘Belong’ to a Culture?Joshua Lewis Thomas - 2021 - British Journal of Aesthetics 61 (3):275-290.
    Cultural appropriation can be understood as involving members of one culture taking or adopting objects or practices which ‘belong’ to another culture in the sense of being affiliated or connected to that other culture in a unique or special way. But what constitutes this ‘belonging’ precisely? This paper proposes that belonging, in the targeted sense, is determined by meaningful connections between an object or practice and the relevant culture—in other words, connections that could be described as the thing’s ‘meanings’. Such (...)
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  5.  24
    Culture, Ethnic Conflict and Moral Orientation in Bosnian Children.Andrew Garrod, Carole R. Beal, William Jaeger, Joshua Thomas, Jay Davis, Nicole Leiser & Almin Hodzic - 2003 - Journal of Moral Education 32 (2):131-150.
    Previous research has identified two moral orientations in people's reasoning about moral dilemmas: an orientation to rights, fairness, and justice and another based on care, compassion and concern for others and the self. To investigate the association of political violence and ethnic conflict with children's preferred moral orientation, two studies were conducted in Bosnia and Herzegovina, the first with 10-12-year-olds and the second with 6-8- and 9-11-year-olds. In the first study, children's solutions to dilemmas involving animal characters were most likely (...)
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  6.  4
    Authenticity and Contact Value.Joshua Lewis Thomas - forthcoming - Journal of Value Inquiry:1-20.
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  7.  10
    On the Ethics of Reconstructing Destroyed Cultural Heritage Monuments.William Bülow & Joshua Lewis Thomas - 2020 - Journal of the American Philosophical Association 6 (4):483-501.
    Philosophers, archeologists, and other heritage professionals often take a rather negative view of heritage reconstruction, holding that it is inappropriate or even impermissible. In this essay, we argue that taking such hardline attitudes toward the reconstruction of heritage is unjustified. To the contrary, we believe that the reconstruction of heritage can be both permissible and beneficial, all things considered. In other words, sometimes we have good reasons, on balance, to pursue reconstructions, and doing so can be morally acceptable. In defending (...)
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  8. Forgiveness After Genocide? Perspectives From Bosnian Youth.Joshua M. Thomas & A. Garrod - 2002 - In Sharon Lamb & Jeffrie G. Murphy (eds.), Before Forgiving: Cautionary Views of Forgiveness in Psychotherapy. Oup Usa. pp. 192--211.
     
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  9.  7
    Is the Desire for a Meaningful Life a Selfless Desire?Joshua Lewis Thomas - 2019 - Human Affairs 29 (4):445-452.
    Susan Wolf defines a meaningful life as one that is somewhat successfully engaged in promoting positive value. I grant this claim; however, I disagree with Wolf’s theory about why we desire meaningfulness, so understood. She suggests that the human desire for meaningfulness is derived from an awareness of ourselves as equally insignificant in the universe and a resulting anti-solipsistic concern for promoting goodness outside the boundaries of our own lives. I accept that this may succeed in explaining why people want (...)
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  10.  4
    Native Hermeneutics: Reverse Typology and Remythologization, Or: The Theological Genius of Black Elk's Dual Participation.Joshua Thomas - 2017 - Transactions of the Charles S. Peirce Society 53 (3):447.
    Our understanding of the importance for, and the influence on the American philosophical tradition of Native American thought has been usefully extended in a number of ways in recent decades. The familiar account, in which American philosophy, and pragmatism in particular, is rendered as a peculiarly Euro-American reaction against trends in Continental thought, is no longer adequate in light of Scott Pratt's work showing that many of the features now commonly recognized as characteristic of the American tradition, such as the (...)
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