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  1.  14
    Framing Cognition: Dewey’s Potential Contributions to Some Enactivist Issues.Roberta Dreon - forthcoming - Synthese:1-22.
    It is well known that John Dewey was very far from embracing the traditional idea of cognition as something happening inside one’s own mind and consisting in a pictorial representation of the alleged purely external reality out there. His position was largely convergent with enactivist accounts of cognition as something based in life and consisting in human actions within a natural environment. The paper considers Dewey’s conception of cognition by focusing on its potential contributions to the current debate with enactivism. (...)
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  2.  9
    Dewey on Language: Elements for a Non-Dualistic Approach.Roberta Dreon - 2014 - European Journal of Pragmatism and American Philosophy 6 (2).
  3.  24
    Shared Aesthetic Starting Points?Roberta Dreon - 2015 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 8 (1):53-69.
    Are there any theoretical resources – conceptual, lexical or argumentative ones – in the interdisciplinary debate on the evolutionary origins of the arts that can help us go beyond the traditional autonomistic conception of art, in favour of a more continuist and inclusive interpretation of human artistic practices? The paper examines the different voices in the debate, against the background of a cultural naturalist attitude inspired by John Dewey, by focusing on those contributions which can be interpreted in non-reductionist, anti-foundationalist (...)
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  4.  51
    Roberta Dreon Merleau-Ponty. una concezione non soggettocentrica dell’empatia?Roberta Dreon - 2012 - Chiasmi International 14:439-449.
    Merleau-Ponty. Une conception de l’empathie non centrée sur le sujet?Cet article étudie l’émergence du terme « empathie » dans les textes de Merleau-Ponty. Il souligne que le concept n’est pas avant tout présenté comme une catégorie épistémologique, remettant en question si et comment nous pouvons éventuellement connaître les autres. Au contraire, il est conçu comme une catégorie ontologique, pour dire notre appartenance à une nature commune. De ce point de vue, il propose une façon sensible pour comprendre les autres, basée (...)
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  5. Il radicamento naturale delle arti: John Dewey nel dibattito contemporaneo.Roberta Dreon - 2009 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 2 (1).
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  6. Linguaggio e corpo delle emozioni. Dewey, Nussbaum e la lingua di Saba.Roberta Dreon - 2010 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 3 (1).
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  7. Chi è che sta sognando? Merleau-Ponty su sonno e sogno.Roberta Dreon - 2012 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 5 (2).
    This paper considers some thesis proposed by Maurice Merleau-Ponty during his lessons on sleeping and dreaming in the mid fifties, also with reference to the contemporary scientific debate. Dreaming and sleeping constitute a privileged perspective for considering the characteristic human interweaving of natural and cultural aspects, of animality and meaning. The immediate association of sleeping with a suspension of consciousness and with an absence of worldly contacts seems problematic. Furthermore the dualistic opposition between conscious activity and bodily passivity seems far (...)
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  8.  16
    What is Evolutionary Aesthetics for?Roberta Dreon - 2013 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 6 (2):95-111.
    What is evolutionary aesthetics for? This paper investigates whether and in what way it may be useful to develop a conception of artistic practices as culturally differentiated behaviours in response to our vital needs, without resorting to a reductionist and substantial conception of human nature. Through an approach based on cultural naturalism, the suggested inquiry is also meant to verify whether in the debate on the evolutionary origins of the arts there are conceptual tools and theses which can help understand (...)
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  9.  5
    Roberta Dreon Merleau-Ponty. una concezione non soggettocentrica dell’empatia?Roberta Dreon - 2012 - Chiasmi International 14:439-449.
    Merleau-Ponty. Une conception de l’empathie non centrée sur le sujet?Cet article étudie l’émergence du terme « empathie » dans les textes de Merleau-Ponty. Il souligne que le concept n’est pas avant tout présenté comme une catégorie épistémologique, remettant en question si et comment nous pouvons éventuellement connaître les autres. Au contraire, il est conçu comme une catégorie ontologique, pour dire notre appartenance à une nature commune. De ce point de vue, il propose une façon sensible pour comprendre les autres, basée (...)
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  10.  7
    Geniali individui. Crisi di un mito e nuove possibilità.Roberta Dreon - 2015 - Società Degli Individui 53:46-58.
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  11.  3
    Richard Shusterman, Coscienza del corpo. La filosofia come arte di vivere e la somaestetica.Roberta Dreon - 2015 - Rivista di Estetica:199-201.
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  12.  3
    Pragmatist Aesthetics, Twenty Years Later. Understanding Interpretation, Interpreting Un-Derstanding.Roberta Dreon - 2012 - European Journal of Pragmatism and American Philosophy 4 (1):260-266.
  13.  6
    Note di lettura. Il realismo trascendentale: una proposta fenomenologica / Individualismo e solidarietà / Che cos'è Intercultura?Michele Bella, Valeria Bizzari & Roberta Dreon - 2014 - Società Degli Individui 49:163-171.
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  14.  2
    Il Pragmatismo, Una Storia Ancora in Corso.Roberta Dreon - 2017 - Società Degli Individui 57:151-162.
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  15.  2
    Was Art as Experience Socially Effective?Roberta Dreon - 2013 - European Journal of Pragmatism and American Philosophy 5 (1).
  16. A Pragmatist View of Emotions: Tracing Its Significance for the Current Debate.Roberta Dreon - 2019 - In Laura Candiotto (ed.), The Value of Emotions for Knowledge. Springer Verlag.
    This chapter reconstructs the classical pragmatists’ position on human emotions, by assuming an original inquiring approach. It considers James’s, Dewey’s and Mead’s conceptions as contributions to an open theoretical laboratory in which the suggestions and unresolved difficulties presented by James were first discussed and developed by Dewey and then, immediately afterward, reconsidered and further articulated by Mead. At the same time, the paper develops a constant comparison with current contributions on this subject, coming from the most advanced trends in so-called (...)
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