Results for 'Karl E. Smith'

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  1. Castoriadis: Psyche, Society, AutonomyKloogerJeff, Castoriadis: Psyche, Society, Autonomy.Karl E. Smith - 2012 - Thesis Eleven 108 (1):136-140.
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  2.  37
    Meaning and Porous Being.Karl E. Smith - 2009 - Thesis Eleven 99 (1):7-26.
    In A Secular Age, Taylor introduces the idea of porous subjectivity by way of elucidating the mode of being typical of the enchanted pre-modern world, and juxtaposes it to the buffered self typical of the disenchanted modern world. The framing of the problem in this way, with the argument so clearly oriented as an attack on the latter position, risks a polarization that defaults to the former as the preferred option. These, though, are not our only choices. There is much (...)
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  3.  5
    The Constitution of Modernity: A Critique of Castoriadis.Karl E. Smith - 2009 - European Journal of Social Theory 12 (4):505-521.
    Every theory of modernity must at least presuppose an implicit ontology of the social-historical. Castoriadis is one of the few who makes these presuppositions explicit. Castoriadis’s socio-cultural ontology reveals that the essentially indeterminate nature of the social-historical entails ontological plurality, in the face of which monological or unilinear theories of modernity collapse — leaving us with a fragmented field of tensions. Castoriadis’s exposition of the ontological plurality of the social-historical is one of his most important contributions to social theory — (...)
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  4. Introduction: Orders and Borders.Karl E. Smith - 2007 - Thesis Eleven 91 (1):3-5.
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  5. Introduction: Charles Taylor.Karl E. Smith - 2009 - Thesis Eleven 99 (1):3-6.
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  6.  50
    Meaning, subjectivity, society: making sense of modernity.Karl E. Smith - 2010 - Boston: Brill.
    This book grapples with these perennial questions, primarily through a dialogue with Cornelius Castoriadis and Charles Taylor, using an interdisciplinary ...
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  7.  13
    'Deep engagement' and disengaged reason.Karl E. Smith - 2011 - Australian Journal of Anthropology 22 (1).
    This study applies Charles Taylor's theory of disengaged reasoning to the 'malaise of modernity' and how it relates to religious belief. The relationship between disengaged and engaged modes of being are examined.
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  8.  31
    Further towards a Sociology of Evil.Karl E. Smith - 2004 - Thesis Eleven 79 (1):65-74.
    Alexander’s invitation to a sociology of evil begins from the premise that the social sciences have long neglected direct analyses of evil. They have focused instead on questions of the good and treated its other as an absence or residual category. His most direct foray into this field must be read against his strong program in cultural sociology and his more concrete analysis of the development of narratives of the Holocaust as a moral ‘trauma drama’. I argue that the analytic (...)
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  9.  26
    Re-Imagining Castoriadis’s Psychic Monad.Karl E. Smith - 2005 - Thesis Eleven 83 (1):5-14.
    Castoriadis portrays the psyche in its originary state as a ‘psychic monad’ - an infantile psyche that experiences itself as omnipotent, omnipresent, undifferentiated and sufficient unto itself. According to Castoriadis, this totality is fragmented in a ‘triadic phase’ through the experience of desire, which brings to the fore the encounter with the Other. In contrast, Marcel Gauchet rejects the concept of the psychic monad, arguing that the unformed psyche enters the world with a primordial openness to being formed and transformed. (...)
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  10. Introduction.Suzi Adams & Karl E. Smith - 2006 - Thesis Eleven 86 (1):3-5.
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  11.  49
    Religion and the Project of Autonomy.Karl E. Smith - 2007 - Thesis Eleven 91 (1):27-47.
    Despite his own observations that autonomy is never complete, never once-and-for-all — in short, that autonomy is always relatively more-or-less; or rather, human subjects, institutions and societies can only ever be more-or-less autonomous, and thus more-or-less heteronomous — Castoriadis nevertheless polarizes autonomy and heteronomy. From the polarized perspective, then, he maintains that religion is intrinsically heteronomous, and thus intrinsically antithetical to the project of autonomy. By exploring Taylor's more nuanced understanding of the varieties of religious experience, I argue in this (...)
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  12. Book review: Charles Taylor. [REVIEW]Karl E. Smith - 2002 - Thesis Eleven 71 (1).
     
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  13. Castoriadis: Psyche, Society, Autonomy. [REVIEW]Karl E. Smith - 2012 - Thesis Eleven 108 (1):136-140.
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  14.  41
    Christian Faith and Natural Science.The Transformation of the Scientific World View.Atoms, Men and God.A. D. Ritchie, Karl Heim, N. H. Smith, W. A. Whitehouse & Paul E. Sabine - 1954 - Philosophical Quarterly 4 (16):283.
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  15.  36
    New books. [REVIEW]Karl Britton, F. C. S. Schiller, M. Black, Norman Kemp Smith, Ralph E. Stedman & J. O. Wisdom - 1936 - Mind 45 (180):530-543.
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  16.  25
    Book Review Section 2. [REVIEW]Louis M. Smith, Douglas J. Stanwyck, William M. Stallings, Karl Joseph Jost, Iii Vaughn, Charles Weingartner, Robert R. Sherman, William E. Bickel, Bruce Beezer & Clinton B. Allison - 1984 - Educational Studies 15 (1):52-92.
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  17.  24
    Popper in China.W. Newton-Smith, Tʻien-chi Chiang & E. James (eds.) - 1992 - New York: Routledge.
    INTRODUCTION G. Soros I was hoping to deliver a paper at the Wuhan Conference on Karl Popper's philosophy, but business interfered. ...
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  18.  41
    From Generative Models to Generative Passages: A Computational Approach to (Neuro) Phenomenology.Maxwell J. D. Ramstead, Anil K. Seth, Casper Hesp, Lars Sandved-Smith, Jonas Mago, Michael Lifshitz, Giuseppe Pagnoni, Ryan Smith, Guillaume Dumas, Antoine Lutz, Karl Friston & Axel Constant - 2022 - Review of Philosophy and Psychology 13 (4):829-857.
    This paper presents a version of neurophenomenology based on generative modelling techniques developed in computational neuroscience and biology. Our approach can be described as _computational phenomenology_ because it applies methods originally developed in computational modelling to provide a formal model of the descriptions of lived experience in the phenomenological tradition of philosophy (e.g., the work of Edmund Husserl, Maurice Merleau-Ponty, etc.). The first section presents a brief review of the overall project to naturalize phenomenology. The second section presents and evaluates (...)
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  19.  45
    Ethics and economic affairs.Alan Lewis & Karl Erik Wärneryd (eds.) - 1994 - New York: Routledge.
    The longstanding interest in business ethics has been given renewed emphasis by high profile scandals in the world of business and finance. At the same time, many economists--dissatisfied with the discipline's emphasis on self-interest and individualism and by the asocial nature of much economic theory--have sought to englarge the scope of economics by looking at ethical questions. In Ethics and Economic Affairs a group of interdisciplinary scholars provide contributions on international interest in this aspect of socio-economics and economic-psychology. The book (...)
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  20. Rule-Following, Meaning, and Normativity.George Wilson, E. Lepore & B. C. Smith - 2006 - In Barry C. Smith (ed.), The Oxford Handbook of Philosophy of Language. Oxford University Press.
  21.  3
    Epikureismus in der späten Republik und der Kaiserzeit: Akten der 2. Tagung der Karl-und-Gertrud-Abel-Stiftung vom 30. September - 3. Oktober 1998 in Würzburg.Michael Karl-Und-Gertrud-Abel Stiftung, Robert Erler & Bees (eds.) - 2000 - Stuttgart: Franz Steiner Verlag.
    Epikurs Lehre erfreut sich wachsender Aufmerksamkeit. Doch verdient auch die Geschichte des Epikureismus, insbesondere der Kaiserzeit, Interesse. Keineswegs verschwindet die diesseits orientierte Lehre Epikurs trotz wachsendem Streben der Philosophie nach Transzendenz in der Spatantike. Eine Analyse paganer wie auch christlicher Autoren zeigt, dass insbesondere Epikurs Ethik und ihr Angebot praktischer Lebenshilfe als Teil einer "praeparatio philosophica" uberlebt, ins Mittelalter vermittelt wurde und in der Renaissance Auferstehung feierte. Die Vortrage dieses Bandes begeben sich deshalb auf Spurensuche. Unter verschiedenen Gesichtspunkten gehen sie (...)
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  22. Is Evolutionary Psychology Possible?Subrena E. Smith - 2019 - Biological Theory 15 (1):39-49.
    In this article I argue that evolutionary psychological strategies for making inferences about present-day human psychology are methodologically unsound. Evolutionary psychology is committed to the view that the mind has an architecture that has been conserved since the Pleistocene, and that our psychology can be fruitfully understood in terms of the original, fitness-enhancing functions of these conserved psychological mechanisms. But for evolutionary psychological explanations to succeed, practitioners must be able to show that contemporary cognitive mechanisms correspond to those that were (...)
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  23. Organisms as Persisters.Subrena E. Smith - 2017 - Philosophy, Theory, and Practice in Biology 9 (14).
    This paper addresses the question of what organisms are and therefore what kinds of biological entities qualify as organisms. For some time now, the concept of organismality has been eclipsed by the notion of individuality. Biological individuals are those systems that are units of selection. I develop a conception of organismality that does not rely on evolutionary considerations, but instead draws on development and ecology. On this account, organismality and individuality can come apart. Organisms, in my view, are as Godfrey- (...) puts it “essentially persisters.” I argue that persistence is underpinned by differentiation, integration, development, and the constitutive embeddedness of organisms in their worlds. I examine two marginal cases, the Portuguese Man O’ War and the honey bee colony, and show that both count as organisms in light of my analysis. Next, I examine the case of holobionts, hosts plus their microsymbionts, and argue that they can be counted as organisms even though they may not be biological individuals. Finally, I consider the question of whether other, less tightly integrated biological systems might also be treated as organisms. (shrink)
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  24.  5
    On Specifying the Input to the Phonological Component.Karl E. Zimmer - 1969 - Foundations of Language 5 (3):342-348.
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  25.  15
    Turkish-English Contrastive Analysis: Turkish Morphology and Corresponding English Structures.Karl E. Zimmer, Hikmet I. Sebüktekin & Hikmet I. Sebuktekin - 1975 - Journal of the American Oriental Society 95 (3):486.
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  26.  21
    The Morphophonemics of Saussure's 'Cours de Linguistique Générale'.Karl E. Zimmer - 1970 - Foundations of Language 6 (3):423-426.
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  27.  6
    Organisms as Persisters.Subrena E. Smith - 2017 - Philosophy, Theory, and Practice in Biology 9.
    Some things are living and some are not. Under the heading “living things” come entities at various levels of biological organization. Some are called “organisms.” However, the term “organism” does not pick out organismal entities uniformly—that is, among all the things that are considered to be whole living systems, some are regarded as indisputably organisms, and others are accorded only qualified organismic status. Perhaps this is because it is not clear why some biological systems should count as organisms and others (...)
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  28. A Dynamic Systems Approach to the Development of Cognition and Action.David Morris, E. Thelen & L. B. Smith - 1997 - International Studies in the Philosophy of Science 11 (2).
  29.  33
    Time, Times, and the ‘Right Time’; Chronos and Kairos.John E. Smith - 1969 - The Monist 53 (1):1-13.
    Despite the frivolous note implied in the popular expression, ‘The Greeks had a word for it’, the literal truth is that they did! Time and again we find reflected in the terminology developed by these ancient seekers after wisdom, an attention to important distinctions and a faithfulness to the details of actual experience which are truly remarkable. The Greek thinkers had, as every classical scholar and student of Greek philosophy knows, a finely developed philosophical language, one sensitive no less to (...)
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  30.  53
    Recent Work by J. N. Findlay: JOHN E. SMITH.John E. Smith - 1969 - Religious Studies 4 (2):275-282.
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  31.  49
    The External and Internal Odyssey of God in the Twentieth Century: JOHN E. SMITH.John E. Smith - 1984 - Religious Studies 20 (1):43-54.
    Some decades ago in his intriguing book on Jonathan Edwards, Perry Miller used to great effect the device of supposing a two-fold biography of Edwards, an external one consisting of the historical record embracing the major events of his life and times, and an internal one aimed at an interpretation of the mind of Edwards and the development of his thought.
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  32.  55
    The Tension Between Direct Experience and Argument in Religion: JOHN E. SMITH.John E. Smith - 1981 - Religious Studies 17 (4):487-497.
    There is an undercurrent to be detected in Anselm's record of the meditative experience that issued in the Ontological Argument and, although it points to a profound and perennial problem in the interpretation of religion, this undercurrent has been largely ignored. The Argument, as is well known, moves entirely within the medium of reflective meaning focused on the idea of God and, unlike the cosmological arguments of later theologians, it makes no appeal whatever to a principle of causality or to (...)
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  33. Experience and God.John E. Smith - 1970 - Philosophy 45 (171):74-74.
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  34. The Spirit of American Philosophy.John E. Smith - 1964 - Science and Society 28 (3):370-375.
     
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  35.  51
    A Mobilising Concept? Unpacking Academic Representations of Responsible Research and Innovation.Barbara E. Ribeiro, Robert D. J. Smith & Kate Millar - 2017 - Science and Engineering Ethics 23 (1):81-103.
    This paper makes a plea for more reflexive attempts to develop and anchor the emerging concept of responsible research and innovation. RRI has recently emerged as a buzzword in science policy, becoming a focus of concerted experimentation in many academic circles. Its performative capacity means that it is able to mobilise resources and spaces despite no common understanding of what it is or should be ‘made of’. In order to support reflection and practice amongst those who are interested in and (...)
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  36. Josiah Royce: Selected Writings.John E. Smith and William Kluback (eds.) - 1988
     
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  37.  10
    Royce's Social Infinite: The Community of Interpretation.John E. Smith - 1951 - Journal of Philosophy 48 (7):219-221.
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  38.  61
    The changing cultural context of the institute on religion in an age of science and zygon.Karl E. Peters - 2014 - Zygon 49 (3):612-628.
    Since Zygon: Journal of Religion and Science was founded 49 years ago and since one of its co-publishers, the Institute on Religion in an Age of Science (IRAS), was founded 60 years ago, there have been significant developments in their various cultural contexts—in science, in religion, in culture, in academia, and in the science and religion dialogue. This article is a personal remembrance and reflection that compares the context of IRAS in 1954 when it was first organized with the context (...)
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  39.  31
    Models for the speed and accuracy of aimed movements.David E. Meyer, J. E. Smith & Charles E. Wright - 1982 - Psychological Review 89 (5):449-482.
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  40.  47
    The “ghosts” of iras past and the changing cultural context of religion and science.Karl E. Peters - 2015 - Zygon 50 (2):329-360.
    Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science, this essay highlights the wider, post-World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge to morale concerning whether we (...)
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  41. America's Philosophical Vision.John E. Smith - 1993 - American Journal of Theology and Philosophy 14 (1):100-105.
     
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  42. Purpose and Thought: The Meaning of Pragmatism.John E. Smith - 1987 - Noûs 21 (4):602-604.
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  43.  14
    Revisiting Accepted Science.George E. Smith - 2010 - The Monist 93 (4):545-579.
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  44.  46
    Social behavior in organizational studies.Karl E. Weick & Lloyd E. Sandelands - 1990 - Journal for the Theory of Social Behaviour 20 (4):323–346.
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  45.  26
    Jüdische Messiasvorstellungen und -konzepte.Karl E. Grözinger - 2016 - Zeitschrift für Religions- Und Geistesgeschichte 68 (1):17-30.
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  46.  4
    Jüdische Philosophie.Karl E. Grözinger - 2017 - Zeitschrift für Kulturphilosophie 2017 (2):31-55.
    The beginning of a universal culture of rationality in Judaism did not begin in the so called »Medieval Jewish philosophy« but had its precedents in the Biblical Wisdom Literature and in Rabbinic legal rationality. The Medieval Jewish authors, therefore, did not regard the medieval Philosophy propounded by Jewish authors as »Jewish philosophy« but as a participation of Jews in just another specific phase of universal rationalism. The reason why Jewish authors in the 19th century nevertheless alleged that there existed a (...)
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  47. Jüdische Philosophie für das einundzwanzigste Jahrhundert.Karl E. Grözinger - 2017 - Zeitschrift für Kulturphilosophie 2017 (1):201-232.
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  48.  17
    Ethical Intuitionism and Naturalism: A Reconciliation.M. B. E. Smith - 1979 - Canadian Journal of Philosophy 9 (4):609-629.
    Intuitionism is most commonly defined in terms of various strong epistemological and metaphysical presuppositions, e.g., that true moral principles are synthetic a priori propositions, known by some special faculty of moral reflection, and the like. I shall not here be concerned with such views. Rather my focus will be upon the program for normative investigation which I have elsewhere argued is implicit in the intuitionists’ writings and which I take to be intuitionism's salient characteristic.
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  49. Purpose and Thought: The Meaning of Pragmatism.John E. Smith - 1980 - Mind 89 (356):620-622.
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  50.  8
    Reason and God: Encounters of Philosophy with Religion.John E. Smith - 1965 - Philosophical Review 74 (1):110-112.
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