Results for 'Pamala Sue Anderson'

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  1.  4
    Engaging the "Forbidden Texts" of Philosophy: Pamela Sue Anderson Talks to Alison Jasper.Pamela Sue Anderson - unknown
    This article is made available under Creative Commons licence CC BY-NC-ND, which permits non-commercial reproduction and distribution of the work, in any medium, provided the original work is not altered or transformed in any way, and that the work is properly cited.
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  2.  32
    Gender and the Infinite: On the Aspiration to Be All There Is.Pamala Sue Anderson - 2001 - International Journal for Philosophy of Religion 50 (1/3):191-212.
  3. A Feminist Philosophy of Religion: The Rationality and Myths of Religious Belief.Pamela Sue Anderson - 1997 - Wiley-Blackwell.
    Bridging the traditionally separate domains of analytic and Continental philosophies, Pamela Sue Anderson presents for the first time, a feminist framework for studying the philosophy of religion.
     
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  4.  70
    Feminist Philosophy of Religion: Critical Readings.Pamela Sue Anderson & Beverley Clack (eds.) - 2004 - Routledge.
    Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing field. (...)
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  5.  65
    Life, Death and (Inter)Subjectivity: Realism and Recognition in Continental Feminism. [REVIEW]Pamela Sue Anderson - 2006 - International Journal for Philosophy of Religion 60 (1/3):41 - 59.
    I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, on the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...)
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  6.  25
    Divinity, Incarnation and Intersubjectivity: On Ethical Formation and Spiritual Practice.Pamela Sue Anderson - 2006 - Philosophy Compass 1 (3):335-356.
    In what sense, if any, does the dominant conception of the traditional theistic God as disembodied inform our embodied experiences? Feminist philosophers of religion have been either explicitly or implicitly preoccupied by a philosophical failure to address such questions concerning embodiment and its relationship to the divine. To redress this failure, certain feminist philosophers have sought to appropriate Luce Irigaray’s argument that embodied divinity depends upon women themselves becoming divine. This article assesses weaknesses in the Irigarayan position, notably the problematic (...)
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  7.  40
    Whither Philosophy of Religion?Brian Leftow, Pamela Sue Anderson & J. L. Schellenberg - 2015 - Religious Studies 51 (3):441-454.
  8.  5
    Bergsonian Intuition.Pamela Sue Anderson - 2015 - Philosophical Topics 43 (1-2):239-251.
    In this paper I explore a “variation” on the “theme” of intuition in the evolution of modern metaphysics. My aim is not to criticize A. W. Moore’s account of intuition as one of two ways by which Bergson makes sense of things. Instead I will suggest the significance in extending Bergson’s metaphysics to mystical life as “the ‘very life of things’ into which intuition installs itself.” When the metaphysical drama, in The Evolution of Modern Metaphysics, reaches chapter 16, “Bergson: Metaphysics (...)
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  9.  3
    Journal Editing and Ethical Research Practice: Perspectives of Journal Editors.Holly Randell-Moon, Nicole Anderson, Tracey Bretag, Anthony Burke, Sue Grieshaber, Anthony Lambert, David Saltmarsh & Nicola Yelland - 2011 - Ethics and Education 6 (3):225 - 238.
    This article offers perspectives from academics with recent journal editing experience on a range of ethical issues and dilemmas that regularly pose challenges for those in editorial roles. Each contributing author has provided commentary and reflection on a select topic that was identified in the research literature concerning academic publishing and journal editing. Topics discussed include the ethical responsibilities of working with international and early career contributors to develop work for publication, balancing influence and responsibility to a journal's disciplinary field (...)
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  10. Ricoeur and Kant Philosophy of the Will.Pamela Sue Anderson - 1993
  11. Ricoeur's Reclamation of Autonomy: Unity, Plurality and Totality.Pamela Sue Anderson - 2002 - In John Wall, William Schweiker & W. David Hall (eds.), Paul Ricoeur and Contemporary Moral Thought. Routledge.
  12.  97
    Feminist Challenges to Conceptions of God: Exploring Divine Ideals.Pamela Sue Anderson - 2007 - Philosophia 35 (3-4):361-370.
    This paper presents a feminist intervention into debates concerning the relation between human subjects and a divine ideal. I turn to what Irigarayan feminists challenge as a masculine conception of ‘the God’s eye view’ of reality. This ideal functions not only in philosophy of religion, but in ethics, politics, epistemology and philosophy of science: it is given various names from ‘the competent judge’ to the ‘the ideal observer’ (IO) whose view is either from nowhere or everywhere. The question is whether, (...)
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  13. A Turn to Spiritual Virtues in Philosophy of Religion : 'The Thoughtful Love of Life'.Pamela Sue Anderson - 2009 - In John Cornwell & Michael McGhee (eds.), Philosophers and God: At the Frontiers of Faith and Reason. Continuum.
     
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  14.  40
    “Standpoint”.Pamela Sue Anderson - 2001 - Journal of Philosophical Research 26:131-153.
    This article defends the place of “standpoint” in a realist epistemology. The conception and role of standpoint are proposed to be receptive to the shifting perspectives of actual knowers. A standpoint is distinguished from a spontaneous perspective or mere outlook. In this realist epistemology standpoint will have something to do with background beliefs. but rather than a starting point, it is an achievement gained as a result of a struggle for less biased knowledge. Epistemologists currently employ various conceptions of standpoint. (...)
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  15.  17
    Can We Love as God Loves?Pamela Sue Anderson - unknown
    I locate the starting point for this essay on the common ground between the traditionally conceived attribute of divine love and the moral theory known as divine command ethics. The latter assumes that something is good because God commands it; with the former, the gift of divine love requires love in return. In this light, God’s command to love is recognized as goodness itself by those ‘he’ loves. In other words, those persons loved by God are morally motivated to love. (...)
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  16.  19
    Part One: Articles.Pamela Sue Anderson, Hent DeVries, David Ray Griffin, William Hasker, Fergus Kerr, John Macquarrie, Adrian Peperzak, Philip L. Quinn, William J. Wainwright & Keith Ward - 2005 - International Journal for Philosophy of Religion 58:207-214.
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  17.  43
    Tracing Sexual Difference: Beyond the Aporia of the Other. [REVIEW]Pamela Sue Anderson - 1999 - Sophia 38 (1):54-73.
  18.  3
    Lost Confidence and Human Capability: A Hermeneutic Phenomenology of the Gendered, yet Capable Subject.Pamela Sue Anderson - 2014 - Text Matters - a Journal of Literature, Theory and Culture 4 (4):31-52.
    In this contribution to Text Matters, I would like to introduce gender into my feminist response to Paul Ricoeur’s hermeneutic phenomenology of the capable subject. The aim is to make, phenomenologically speaking, “visible” the gendering of this subject in a hermeneutic problematic: that of a subject’s loss of confidence in her own ability to understand herself. Ricoeurian hermeneutics enables us to elucidate the generally hidden dimensions in a phenomenology of lost self-confidence; Ricoeur describes capability as “originally given” to each lived (...)
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  19.  20
    The Philosophical Significance of Kant's Religion.Pamela Sue Anderson - 2012 - Faith and Philosophy 29 (2):151-162.
    In my response-paper, I dispute the claim of Firestone and Jacobs that “Kant’s turn to transcendental analysis of the moral disposition via pure cognition is perhaps the most important new element of his philosophy of religion” (In Defense of Kant’s Religion, 233). In particular, I reject the role given—in the latter—to “pure cognition.” Instead I propose a Kantian variation on cognition which remains consistent with Kant’s moral postulate for the existence of God. I urge that we treat this postulate as (...)
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  20.  12
    Editorial: In the Guise of a Miracle.Pamela Sue Anderson - 2014 - Sophia 53 (2):171-181.
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  21.  2
    “Standpoint”: Its Rightful Place in a Realist Epistemology.Pamela Sue Anderson - 2001 - Journal of Philosophical Research 26:131-153.
    This article defends the place of “standpoint” in a realist epistemology. The conception and role of standpoint are proposed to be receptive to the shifting perspectives of actual knowers. A standpoint is distinguished from a spontaneous perspective or mere outlook. In this realist epistemology standpoint will have something to do with background beliefs. but rather than a starting point, it is an achievement gained as a result of a struggle for less biased knowledge. Epistemologists currently employ various conceptions of standpoint. (...)
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  22.  4
    Life, Death and Subjectivity: Realism and Recognition in Continental Feminism.Pamela Sue Anderson - 2006 - International Journal for Philosophy of Religion 60 (1-3):41-59.
    I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, one the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...)
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  23.  4
    Michèle Le Doeuff's "Primal Scene": Prohibition and Confidence in the Education of a Woman.Pamela Sue Anderson - unknown
    My essay begins with Michèle Le Doeuff's singular account of the "primal scene" in her own education as a woman, illustrating a universally significant point about the way in which education can differ for men and women: gender difference both shapes and is shaped by the imaginary of a culture as manifest in how texts matter for Le Doeuff. Her primal scene is the first moment she remembers when, while aspiring to think for herself, a prohibition is placed in her (...)
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  24.  4
    Sacrificed Lives: Mimetic Desire, Sexual Difference and Murder.Pamela Sue Anderson - 2000 - Cultural Values 4 (2):216-227.
  25.  4
    The Other.Pamela Sue Anderson - 2013 - In Nicholas Adams, George Pattison & Graham Ward (eds.), The Oxford Handbook of Theology and Modern European Thought. Oxford University Press.
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  26.  2
    Obituary: Gillian O. Howie, 1965–2013.Pamela Sue Anderson - 2014 - Sophia 53 (2):167-169.
    The present special issue of Sophia on ‘feminist philosophy of religion’ is dedicated to Gillian O. Howie who died in 2013. This essay is a short obituary touching on Howie’s philosophical and personal legacy. The intention is to give a brief overview of Howie as a courageous woman with boundless intellectual curiosity and passionate commitments to feminist activities; these include writing and living her philosophical vision for creating a just society with collective political action. Howie inspired both women and men (...)
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  27. An Epistemological-Ethical Approach to Philosophy of Religion: Learning to Listen.Pamela Sue Anderson - 2004 - In Pamela Sue Anderson & Beverley Clack (eds.), Feminist Philosophy of Religion: Critical Readings. Routledge.
     
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  28. Feminist Philosophy of Religion.Pamela Sue Anderson - 2008 - In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell.
  29. 5 Myth and Feminist Philosophy.Pamela Sue Anderson - 2002 - In Kevin Schilbrack (ed.), Thinking Through Myths: Philosophical Perspectives. Routledge.
  30. New Topics in Feminist Philosophy of Religion: Resistance, Religion and Ethical-Political Relations.Pamela Sue Anderson (ed.) - 2010
  31. Postmodernism and Religion.Pamela Sue Anderson - 2011 - In Stuart Sim (ed.), The Routledge Companion to Postmodernism. Routledge.
     
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  32. The Philosophical Significance of Kant’s Religion: “Pure Cognition of” or “Belief in” God.Pamela Sue Anderson - 2012 - Faith and Philosophy 29 (2):151-162.
    In my response-paper, I dispute the claim of Firestone and Jacobs that “Kant’s turn to transcendental analysis of the moral disposition via pure cognition is perhaps the most important new element of his philosophy of religion”. In particular, I reject the role given—in the latter—to “pure cognition.” Instead I propose a Kantian variation on cognition which remains consistent with Kant’s moral postulate for the existence of God. I urge that we treat this postulate as regulative. So, in place of pure (...)
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  33.  14
    Pamela Sue Anderson: Re-Visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. [REVIEW]Elizabeth D. Burns - 2015 - International Journal for Philosophy of Religion 77 (2):187-189.
  34.  13
    The Democratic University: The Role of Justice in the Production of Knowledge*: ELIZABETH S. ANDERSON.Elizabeth S. Anderson - 1995 - Social Philosophy and Policy 12 (2):186-219.
    What is the proper role of politics in higher education? Many policies and reforms in the academy, from affirmative action and a multicultural curriculum to racial and sexual harassment codes and movements to change pedagogical styles, seek justice for oppressed groups in society. They understand justice to require a comprehensive equality of membership: individuals belonging to different groups should have equal access to educational opportunities; their interests and cultures should be taken equally seriously as worthy subjects of study, their persons (...)
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  35.  6
    I—Elizabeth Anderson: Expanding the Egalitarian Toolbox: Equality and Bureaucracy.Elizabeth Anderson - 2008 - Aristotelian Society Supplementary Volume 82 (1):139-160.
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  36.  90
    Lyle V. Anderson -- The Representation and Resolution of the Nuclear Conflict.L. V. Anderson - 1984 - Philosophy and Social Criticism 10 (3-4):67-79.
  37. Art & Reality John Anderson on Literature and Aesthetics.John Anderson, Graham Cullum & Kimon Lycos - 1982
     
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  38.  6
    Marshall M. Weinberg Conference: The Future of Cognitive Science - Thursday Afternoon (Oct. 16, 2008) Session: John R. Anderson and Alison Gopnik. [REVIEW]John R. Anderson & Alison Gopnik - unknown
    Six leading experts speak about the future of cognitive science.
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  39.  4
    Some Remarks on ‘Physicalism and Immortality’—Reply to David Mouton: Tyson Anderson.Tyson Anderson - 1974 - Religious Studies 10 (1):81-84.
    In a recent articles David Mouton has argued that immortality is compatible with one sort of physicalism. I believe that he fails to establish this thesis and that, moreover, this article contains several misconceptions having to do with the topic of immortality.
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  40.  3
    Ernest Paul Anderson 1947-1976.E. Bruce Flory & Anna May Anderson - 1976 - Proceedings and Addresses of the American Philosophical Association 50 (2):135 -.
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  41.  2
    Encouraging a Thoughtful Love of Life: Pamela Sue Anderson and Gillian Howie on Practising Philosophy.Patrice Haynes - 2014 - Sophia 53 (2):199-213.
    Wherever you turn your eyes the world can shine like transfiguration. You don’t have to bring a thing to it except a little willingness to see. Only, who could have the courage to see it?—Marilynne RobinsonMarilynne Robinson, Gilead (London: Virago Press, 2004), p. 280.Preamble: Going the Bloody Hard WayThe writings of Pamela Sue Anderson and Gillian Howie have been, and continue to be, important in helping to shape the development of my own philosophical vision. Yet my commitment to (a (...)
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  42. John Anderson Lecture Notes and Other Writings.John Anderson - unknown
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  43. Still Rainin' Still Dreamin': Hall Anderson's Ketchikan.Hall Anderson - 2010 - University of Alaska Press.
     
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  44. 'We Went Through Psychological Hell': A Case Report of Prenatal Diagnosis-Response by Gwen Anderson, Shriver Center for Mental Retardation, Waltham MA, USA-Prenatal Genetics Services Signal a Much Deeper Problem in Health Care Delivery.G. Anderson - 1999 - Nursing Ethics 6 (3):254-256.
     
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  45.  7
    The Imperceptible Work of God: Pamela Sue Anderson’s Re-Visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness.Steven Shakespeare - 2014 - Sophia 53 (2):193-197.
    This essay offers a response to Pamela Sue Anderson’s book, Re-visioning Gender in Philosophy of Religion. It focuses on three key aspects of Anderson’s work: first, her concern with the often imperceptible reality of gender exclusions; secondly, her discussion of ineffability in dialogue with Adrian Moore’s work and thirdly, her defence of realism in response to Grace Jantzen. These themes constitute a welcome articulation of rationality within a feminist framework, whilst opening up rationality to the validity of non-propositional (...)
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  46.  4
    Feminist Philosophy of Religion, Edited by Pamela Sue Anderson and Beverley Clack.K. MacKendrick - 2005 - Teaching Philosophy 1:91-94.
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  47. The Monist: An International Journal of General Philosophical Inquiry (General Topic-Feminist Epistemology: For and Against) 77/4 (October 1994): 424-433. Also See Pamela Sue Anderson,'A Case for a Feminist Philosophy of Religion: Transforming Philosophy's Imagery and Myths'. [REVIEW]Terri Elliot & Making Strange What Had Appeared Familiar - forthcoming - Ars Disputandi: The Online Journal in Philosophy of Religion.
  48.  8
    Claiming Kant for Feminism: A Discussion of Anderson's Re-Visioning Gender in Philosophy of Religion.Sherah Bloor - 2014 - Sophia 53 (2):299-303.
    I wish to expose the possibility of a Kantian feminism made actual by Pamela Sue Anderson’s recent book Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. In this paper I show how Kantian philosophy structures Anderson’s project, and I argue that in embodying the spirit of Kantian critique, this project may be used to turn that spirit against the letter of its expression in an act that would claim Kant for feminism.
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  49.  25
    Transcendence and Feminism: Response to Anderson's “Feminist Challenges to Conceptions of God”.Charles Taliaferro - 2007 - Philosophia 35 (3-4):371-373.
    An argument that Pamela Sue Anderson’s critique of Irigaray commits her to a version of the Ideal Observer Theory, a theory Anderson rejects. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God.
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  50.  15
    Knowing How to Talk About What Cannot Be Said: Objectivity and Epistemic Locatedness.Roxana Baiasu - 2014 - Sophia 53 (2):215-229.
    I take it that A. W. Moore is right when he said that ‘Wittgenstein was right: some things cannot be put into words. Moreover, some things that cannot be put into words are of the utmost philosophical importance’. There is, however, a constant threat of self-stultification whenever an attempt is made to put the ineffable into words. As Pamela Sue Anderson notes in Re-visioning gender in philosophy of religion: reason, love, and epistemic locatedness, certain recent approaches to ineffability—including Moore’s (...)
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