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Lydia B. Amir [36]Lydia Amir [26]
  1.  32
    Humor and the Good Life in Modern Philosophy: Shaftesbury, Hamann, Kierkegaard.Lydia Amir - 2014 - Albany: State University of New York Press.
    _An exploration of philosophical and religious ideas about humor in modern philosophy and their secular implications._.
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  2.  18
    The Legacy of Nietzsche's Philosophy of Laughter: Bataille, Deleuze, and Rosset.Lydia Amir - 2021 - Abingdon, Oxon: Routledge.
    This book investigates the role of humor in the good life, specifically as discussed by three prominent French intellectuals who were influenced by Nietzsche's thought: Georges Bataille, Gilles Deleuze, and Clément Rosset. Lydia Amir begins by discussing Nietzsche's reception in France, and she explains why and how he came to be considered a "philosopher of laughter" in the French academe. Each of the subsequent three chapters focuses on the significance of humor and laughter in the good life as advocated by (...)
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  3.  14
    Agassi on Morality and Ethics.Lydia Amir - 2023 - Philosophy of the Social Sciences 53 (1):26-38.
    This paper presents Agassi’s views of morality and ethics. Agassi proposes a non-reductive psychological theory of moral judgments, complemented by duties, and a psychological hypothesis regarding the psychological and social conditions that invite openness to criticism. His opposition to moralism, his objection to justification, his emphasis on red lines and grey areas, and his rejection of abstract moral debates in favor of public moralism result in a distinct approach to moral philosophy that is in conflict with most of the mainstream (...)
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  4. Philosophy’s Attitude towards the Comic. A Reevaluation.Lydia B. Amir - 2013 - European Journal of Humor Research 1 (1):6-21.
     
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  5.  35
    Three Questionable Assumptions of Philosophical Counseling.Lydia B. Amir - 2004 - International Journal of Philosophical Practice 2 (1):1-32.
    Philosophical practice or counseling has been described as a cluster of meth­ods for treating everyday problems and predicaments through philosophical means. Not­withstanding the variety of methods, philosophical counselors seem to share the following tenets: 1. The counselee is autonomous; 2. Philosophical counseling differs from psychological counseling and 3. Philosophical counseling is effective in solving predicaments. A critical examination shows these to be problematic at both theoretical and practical levels. As I believe that philosophical practice is a valuable contribution both to (...)
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  6. Taking the History of Philosophy on Humor and Laughter Seriously.Lydia B. Amir - 2014 - Israeli Journal of Humor Research: An International Journal 5:43-87.
     
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  7.  16
    Taking philosophy seriously.Lydia Amir - 2018 - Newcastle upon Tyne, UK: Cambridge Scholars Press.
    Taking Philosophy Seriously initiates a meta-philosophical dialogue that challenges the division between academic and practical philosophy. In contradistinction to the perfectionist tradition of philosophy, it offers a melioristic view of philosophy that rethinks the approach to philosophy, reinvigorates its academic teaching and secures the respectability of its practitioners outside the academe. It addresses the neglected topic of philosophers education through a subtle analysis of the mentor-apprentice relationship and the remedies philosophers have found to its tensions. It reveals the problems inherent (...)
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  8.  25
    Rethinking Philosophers' Responsibility.Lydia B. Amir - 2008 - Proceedings of the Xxii World Congress of Philosophy 49:19-29.
    Should philosophers address the needs of their societies? If the answer is affirmative, and if today's needs are being inadequately answered within the New Age movement for lack of viable alternatives, philosophers' minimal response could be teaching critical thinking outside the academe, and maximal response would be providing relevant wisdom for the world. The first option requires construing logic and epistemology as practical fields. The second requires reforming part of Philosophy as social thinking which provides relevant wisdom for the world. (...)
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  9. Kierkegaard and the Philosophical Traditions of the Comic.Lydia B. Amir - 2013 - Kierkegaard Studies Yearbook:377-401.
     
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  10.  11
    New frontiers in philosophical practice.Lydia Amir (ed.) - 2017 - Newcastle upon Tyne, UK: Cambridge Scholars Press.
    In this volume, an international group of prominent philosophical practitioners brings new methods, aims, problems and audiences to the practice of philosophy. The twelve chapters here exemplify how philosophers can fulfill their responsibility towards their communities, and, ultimately, towards civilization at large. This anthology will prove to be valuable not only to philosophers, both practical and theoretical, but also to professionals and students in education and the helping disciplines. Written in a clear and engaging style, it will be of interest (...)
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  11.  6
    Rethinking philosophers' responsibility.Lydia Amir - 2017 - Newcastle upon Tyne, UK: Cambridge Scholars Press.
    Calling on philosophers as the custodians of rationality to reconsider their responsibility toward their communities and the state of civilization at large, this book considers philosophy to be a practical discipline. Largely foreign to philosophers and non-philosophers alike, this conception of philosophy discloses the relevance of its unique contributions to contemporary society. The book offers a compelling and accessible analysis of philosophy also in relation to religion, psychology, the New Age Movement, and globalization, and exemplifies through a wide range of (...)
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  12.  24
    Narcissism A Focal Point for Examining the Interrelatedness of Psychology and Philosophy.Lydia Amir - 2023 - Philosophy, Psychiatry, and Psychology 30 (2):169-172.
    In lieu of an abstract, here is a brief excerpt of the content:Narcissism A Focal Point for Examining the Interrelatedness of Psychology and PhilosophyLydia Amir, PhD (bio)In a groundbreaking article, Aleksandar Fatic challenges the view that mental health is to be dissociated from morality or ethics. His argument targets cluster B personality disorders, such as Borderline and Narcissistic Personality Disorders, but focuses mainly on narcissistic disorders, whether diagnosed or not. Although these persons are not exempt of moral and legal responsibility, (...)
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  13.  17
    Individual Liberation in Modern Philosophy: Reflections on Santayana’s Affiliation to the Tradition Inaugurated by Spinoza and Followed by Schopenhauer and Nietzsche.Lydia Amir - 2023 - Ruch Filozoficzny 79 (1):43-78.
    This article evaluates the significance of the personal liberation that Santayana offers in relation to previous proposals in Western modern philosophy. These include the ideas of liberation present in the philosophies of Spinoza, Schopenhauer, and Nietzsche. I argue that Santayana endorses Spinoza’s project, as Schopenhauer and Nietzsche did, of a philosophic redemption as an alternative to an established religion. Yet, he also follows Schopenhauer in rectifying Spinoza’s attempt of recapturing the philosophic truth of Christianity, a project undertaken in Medieval times (...)
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  14.  4
    The Ideal of a Philosophic Redemption: Baruch Spinoza’s Place in Western Philosophy and in Santayana’s Thought.Lydia Amir - 2024 - In Martin A. Coleman & Glenn Tiller (eds.), The Palgrave Companion to George Santayana’s Scepticism and Animal Faith. Springer Nature Switzerland. pp. 309-324.
    Amir investigates Santayana’s statements about Spinoza in Scepticism and Animal Faith. She answers the question of how Santayana can acknowledge Spinoza as “his master” and “hero” while systematically rejecting Spinoza’s philosophy.
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  15. Don’t Interrupt My Dialogue!Lydia B. Amir - 2001 - In C. T. (ed.), Thinking through Dialogue. Practical Philosophy Press. pp. 239-243.
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  16.  11
    Humor as a Virtue.Lydia Amir - 2002 - International Journal of Philosophical Practice 1 (3):62-79.
    Dignity is man’s creation, not respected by nature or life. It is part of what has been sometimes considered as dangerous hubris or human pride. The inevitable fall from hubris leads either to humility or to humiliation – a middle stage between hubris and humility. When pride is hurt and dignity impaired by the very nature of indomitable, indif­ferent and secretive life, awareness of humiliation as a preferred stage is crucial. It is crucial because it permits to avoid humility, for (...)
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  17. Pride, Humiliation and Humility: Humor as a Virtue.Lydia B. Amir - 2002 - Philosophical Practice 1 (3):1-22.
     
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  18. Humor in Philosophy: Theory and Practice.Lydia B. Amir - 2012 - Philosophical Practice 7:1015-29.
     
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  19. Spinoza’s Ethics in Global Management.Lydia B. Amir - 2012 - Journal of Global Studies 4 (1):123-138.
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  20.  7
    Introduction: “Bringing Philosophy to New Levels” –– The Intersection of Philosophy of Life With Philosophy Proper.Lydia Amir - 2023 - Philosophy of the Social Sciences 53 (6):451-455.
    As an introduction to the six essays written in honor of Joseph Agassi’s last book, I explain the book structure and Agassi’s purpose in writing it. To the contrary of what I had in mind when I invited Agassi to pen this manuscript—his Cynic- and Zen-like educational practices, on which I have elaborated elsewhere and which required further clarification—Agassi chose to write on the intersection of the philosophy of life with academic philosophy. Following Socrates, he called for an active collaboration (...)
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  21. The Role of Impersonal Love in Everyday Life.Lydia B. Amir - 2002 - In H. Herrestad, A. Holt & H. Svare (eds.), Philosophy in Society. Unipub. pp. 217-242.
  22.  23
    The gift in therapy.Erik Abrams, Lydia Amir, Seamus Carey, Reena Cheruvalath, Sara Ellenbogen, Michael Grosso, D. Floyd Keller, Jens Olesen, Bernard Roy & Naomi Thomas - 2006 - Philosophical Practice 2 (2):111-117.
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  23. A “Dangerous Idea” – Taking Seriously Thomas Magnell’s Moral Injunction to Direct Thought to Thought.Lydia B. Amir - 2013 - Homo Oeconomicus 30 (4):475-479.
     
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  24. A New Skeptical Worldview for Contemporary World Cultures.Lydia B. Amir - 2014 - In Jian Chang (ed.), World Culture Development Forum 2013. Chian Social Sciences Academic Press. pp. 337-363.
     
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  25. Epistemology as a Practical Activity.Lydia B. Amir - 2011 - Haser 2:41-65.
     
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  26.  18
    Either/Or: The Therapeutic Disciplines versus Philosophy and Religion.Lydia Amir - 2016 - International Journal of Philosophical Practice 4 (2):21-27.
    I trace Shlomit Schuster’s main ideas about the practice of philosophy, and fol­low with a critical characterization of her thought which bears on philosophy’s relation to psychology and psychiatry, on the one hand, and to religion, on the other, as well as on her basis of claiming philosophy’s suitability for non-philosophers. I argue that Shlomit could be unnecessarily uncompromising in implementing her either/or yet not sufficiently discerning of philosophy’s difference with religion. The most conspicuous tenet of Shlomit’s thought – the (...)
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  27.  9
    Forget Humor! Embraced Ridicule as Self-transcendence.Lydia Amir - 2021 - The Philosophy of Humor Yearbook 2 (1):283-288.
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  28. Humor – A Salvation from Salvations?Lydia B. Amir - 2011 - Humor Mekuvvan: Scholarly Journal in Humor 1 (1):47-57.
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  29. How Can Philosophy Benefit from Philosophical Practice?Lydia B. Amir - 2008 - Practical Philosophy 9 (2):3-12.
     
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  30.  25
    I Stand in Philosophy Exactly Where I Stand in Daily Life.Lydia Amir - 2019 - Overheard in Seville 37 (37):49-76.
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  31.  66
    Kierkegaard and the Traditions of the Comic in Philosophy.Lydia B. Amir - 2013 - Kierkegaard Studies Yearbook 2013 (1):189-216.
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2013 Heft: 1 Seiten: 377-402.
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  32. Lydia Amir.Lydia B. Amir - 2013 - In Bresson Ladegaard Knox, Berg Olsen Friis & J. Kyrre (eds.), Philosophical Practice: 5 Questions. Automatic Press. pp. 1-14.
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  33.  35
    Morality, psychology, philosophy.Lydia B. Amir - 2005 - Philosophical Practice 1 (1):43-57.
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  34. Philosophers, Ethics, and Emotions.Lydia B. Amir - 2009 - Philosophical Practice 4 (2):447-458.
    In this paper I continue to probe the roles of philosophy and psychology in moral education. In a previous article published in this journal, I criticized the moral views of various schools of psychotherapy, and argued that philosophers are the sole professionals equipped to teach normative morality in a pluralistic, critical, and reasoned way . In this paper, I argue that effective moral education involves emotional education; that philosophers’ views of emotions tend to be reductive, and when they are not, (...)
     
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  35.  23
    “Pure Joy”: Spinoza on Laughter and Cheerfulness.Lydia Amir - 2020 - Southern Journal of Philosophy 58 (4):500-533.
    Laughter is a significant topic for Renaissance and seventeenth‐century philosophers. Still, the latter rarely approved of laughter but endorsed it as useful mockery for theological or philosophical purposes. Benedict Spinoza’s view of laughter stands out as an exception to this attitude as well as to previous and later ones. Spinoza differentiates between mockery and laughter, denounces the former as evil, and characterizes the latter as “pure joy”: laughter is about oneself rather than another and originates in noticing something good, rather (...)
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  36. Philosophical Practice: A Method and Some Cases.Lydia B. Amir - 2003 - Practical Philosophy 6 (1):36-41.
     
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  37. Que Podemos Aprender de la Filosofia Helenista? (What Can We Learn from Hellenistic Philosophy?Lydia B. Amir - 2009 - Sophia: Revista de Filosofia 5:81-89.
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  38.  40
    Rethinking philosophers' responsibility.Lydia B. Amir - 2009 - In Jinfen Yan & David E. Schrader (eds.), Proceedings of the Xxii World Congress of Philosophy. Edwin Mellen Press. pp. 19-29.
    Should philosophers address the needs of their societies? If the answer is affirmative, and if today's needs are being inadequately answered within the New Age movement for lack of viable alternatives, philosophers' minimal response could be teaching critical thinking outside the academe, and maximal response would be providing relevant wisdom for the world. The first option requires construing logic and epistemology as practical fields. The second requires reforming part of Philosophy as social thinking which provides relevant wisdom for the world. (...)
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  39.  16
    Shaftesbury as Popperian: critical rationalism before its time? Part I.Lydia Amir - 2016 - Analiza I Egzystencja 35:5-21.
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  40.  13
    Shaftesbury as Popperian: critical rationalism before its time? Part II.Lydia Amir - 2016 - Analiza I Egzystencja 36:5-23.
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  41.  42
    Shaftesbury—An Important Forgotten Indirect Source of Kierkegaard’s Thought.Lydia B. Amir - 2013 - Kierkegaard Studies Yearbook 19 (1):189-216.
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 19 Heft: 1 Seiten: 189-216.
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  42. Søren Kierkegaard and the Practice of Philosophy.Lydia B. Amir - 2006 - In B. R. J. (ed.), Philosophers as Philosophical Practitioners. Ediciones. pp. 31-45.
     
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  43. The Affective Aspect of Wisdom: Some Conceptions of Love of Humanity and their Use in Philosophical Practice.Lydia B. Amir - 2004 - Practical Philosophy 7 (1):14-25.
     
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  44.  22
    The Democritean Tradition in Santayana, Nietzsche, and Montaigne.Lydia Amir - 2020 - Overheard in Seville 38 (38):74-92.
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  45.  11
    The Democritean Tradition in Santayana, Nietzsche, and Montaigne Part II.Lydia Amir - 2021 - Overheard in Seville 39 (39):116-140.
  46. The Good Life Is the Good Laugh: The Comic in the History of Philosophy.Lydia B. Amir - 2012 - In A. Ziv & A. Sover (eds.), The Importance of Not Being Earnest. Carmel Press. pp. 206-253.
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  47.  12
    “The Good Life” Is Not Necessarily “Good,” Nor Is Humor Always Funny.Lydia Amir - 2022 - The Philosophy of Humor Yearbook 3 (1):325-334.
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  48. The Individual.Lydia B. Amir - 2014 - In S. Emmanuel, W. McDonald & J. Stewart (eds.), Kierkegaard’s Concepts, Tome IV: Individual to Novel. Ashgate.
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  49. The Philosophy of Humour Handbook.Lydia Amir (ed.) - forthcoming
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  50. Taking Philosophy Seriously: Perfectionism versus Meliorism.Lydia B. Amir - 2006 - In B. R. J. (ed.), Philosophy and Practice. Grupo de Investigaciòn Universitario “Filosofía Aplicada: Sujeto, Sufrimiento y Socieded”. pp. 11-32.
     
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