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Susan James
Birkbeck College
Sarah James
Brock University
3 more
  1. Passion and Action:The Emotions in Seventeenth-Century Philosophy: The Emotions in Seventeenth-Century Philosophy.Susan James - 1997 - Oxford University Press.
    Passion and Action is an exploration of the role of the passions in seventeenth-century thought. Susan James offers fresh readings of a broad range of thinkers, including such canonical figures as Hobbes, Descartes, Malebranche, Spinoza, Pascal, and Locke, and shows that a full understanding of their philosophies must take account of their interpretations of our affective life. This ground-breaking study throws new light upon the shaping of our ideas about the mind, knowledge, and action, and provides a historical context for (...)
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  2.  71
    Spinoza on Philosophy, Religion, and Politics: The Theologico-Political Treatise.Susan James - 2012 - Oxford University Press.
    Susan James explores the revolutionary political thought of one of the most radical and creative of modern philosophers, Baruch Spinoza. His Theologico-Political Treatise of 1670 defends religious pluralism, political republicanism, and intellectual freedom. James shows how this work played a crucial role in the development of modern society.
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  3.  98
    An Introduction to Evolutionary Ethics.Scott M. James - 2010 - Wiley-Blackwell.
    Offering the first general introductory text to this subject, the timely _Introduction to_ _Evolutionary Ethics_ reflects the most up-to-date research and current issues being debated in both psychology and philosophy. The book presents students to the areas of cognitive psychology, normative ethics, and metaethics. The first general introduction to evolutionary ethics Provides a comprehensive survey of work in three distinct areas of research: cognitive psychology, normative ethics, and metaethics Presents the most up-to-date research available in both psychology and philosophy Written (...)
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  4. Spinoza on Learning to Live Together.Susan James - 2020 - Oxford University Press.
    Philosophising, as Spinoza conceives it, is the project of learning to live joyfully. This in turn is a matter of learning to live together, and the most obvious test of philosophical insight is our capacity to sustain a harmonious way of life. Susan James defends this interpretation and explores Spinoza's influence on contemporary debates.
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  5.  84
    Epistemic and Non-Epistemic Theories of Remembering.Steven James - 2017 - Pacific Philosophical Quarterly:109-127.
    Contemporary memory sciences describe processes that are dynamic and constructive. This has led some philosophers to weaken the relationship between memory and epistemology; though remembering can give rise to epistemic success, it is not itself an epistemic success state. I argue that non-epistemic theories will not do; they provide neither necessary nor sufficient conditions for remembering that p. I also argue that the shortcomings of the causal theory are epistemic in nature. Consequently, a theory of remembering must account for both (...)
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  6. Beyond Equality and Difference: Citizenship, Feminist Politics and Female Subjectivity.Gisela Bock & Susan James (eds.) - 1992 - Routledge.
    Historically, as well as more recently, women's emancipation has been seen in two ways: sometimes as the `right to be equal' and sometimes as the `right to be different'. These views have often overlapped and interacted: in a variety of guises they have played an important role in both the development of ideas about women and feminism, and the works of political thinkers by no means primarily concerned with women's liberation. The chapters of this book deal primarily with the meaning (...)
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  7. The Philosophical Innovations of Margaret Cavendish.Susan James - 1999 - British Journal for the History of Philosophy 7 (2):219 – 244.
  8.  47
    Spinoza: Thoughts on Hope in Our Political Present.Moira Gatens, Justin Steinberg, Aurelia Armstrong, Susan James & Martin Saar - 2021 - Contemporary Political Theory 20 (1):200-231.
  9.  52
    The Content of Social Explanation.Susan James - 2008 - Cambridge University Press.
    This is a study of the central questions of explanation in the social sciences, and a defence of 'holism' against 'individualism'. In the first half of the book Susan James sets out very clearly the philosophical background to this controversy. She locates its source not at the analytical level at which most of the debate is usually conducted but at a more fundamental, moral level, in different conceptions of the human individual. In the second half of the book she examines (...)
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  10.  19
    J.G.A. Pocock and the Idea of the ‘Cambridge School’ in the History of Political Thought.Samuel James - 2019 - History of European Ideas 45 (1):83-98.
    ABSTRACTThis article offers a reinterpretation of the origins and character of the so-called ‘Cambridge School’ in the history of political thought by reconstructing the intellectual background to J.G.A. Pocock's 1962 essay ‘The History of Political Thought: A Methodological Enquiry’, typically regarded as the first statement of a ‘Cambridge’ approach. I argue that neither linguistic philosophy nor the celebrated work of Peter Laslett exerted a major influence on Pocock's work between 1948 and 1962. Instead, I emphasise the importance of Pocock's interest (...)
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  11. Buddhism, Virtue and Environment.David E. Cooper & Simon P. James - 2006 - Environmental Values 15 (1):138-140.
     
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  12. Feminism in Philosophy of Mind: The Question of Personal Identity.Susan James - 2000 - In Miranda Fricker & Jennifer Hornsby (eds.), The Cambridge Companion to Feminism in Philosophy. Cambridge University Press. pp. 29--45.
  13.  7
    The Interplay of Corporate Social Responsibility and Corporate Political Activity in Emerging Markets: The Role of Strategic Flexibility in Non‐Market Strategies.Rifat Kamasak, Simon R. James & Meltem Yavuz - 2019 - Business Ethics: A European Review 28 (3):305-320.
    Business Ethics: A European Review, EarlyView.
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  14.  17
    Natural Meanings and Cultural Values.Simon P. James - 2019 - Environmental Ethics 41 (1):3-16.
    In many cases, rivers, mountains, forests, and other so-called natural entities have value for us because they contribute to our well-being. According to the standard model of such value, they have instrumental or “service” value for us on account of their causal powers. That model tends, however, to come up short when applied to cases when nature contributes to our well-being by virtue of the religious, political, historical, personal, or mythic meanings it bears. To make sense of such cases, a (...)
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  15.  47
    Narrative as the Means to Freedom: Spinoza on the Uses of Imagination.Susan James - 2010 - In Yitzhak Y. Melamed & Michael A. Rosenthal (eds.), Spinoza's 'Theological-Political Treatise': A Critical Guide. Cambridge University Press. pp. 250.
  16.  17
    Why Old Things Matter.Simon P. James - 2015 - Journal of Moral Philosophy 12 (3):313-329.
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  17. I—Susan James: Creating Rational Understanding: Spinoza as a Social Epistemologist.Susan James - 2011 - Aristotelian Society Supplementary Volume 85 (1):181-199.
    Does Spinoza present philosophy as the preserve of an elite, while condemning the uneducated to a false though palliative form of ‘true religion’? Some commentators have thought so, but this contribution aims to show that they are mistaken. The form of religious life that Spinoza recommends creates the political and epistemological conditions for a gradual transition to philosophical understanding, so that true religion and philosophy are in practice inseparable.
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  18. Evolution and the Possibility of Moral Realism. [REVIEW]Peter Carruthers & Scott M. James - 2008 - Philosophy and Phenomenological Research 77 (1):237-244.
    A commentary on Richard Joyce's The Evolution of Morality.
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  19. Zen Buddhism and Environmental Ethics.Simon P. James - 2005 - Environmental Values 14 (2):281-283.
     
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  20.  1
    The Presence of Nature: A Study in Phenomenology and Environmental Philosophy.Simon P. James - 2009 - Palgrave-Macmillan.
    Are any nonhuman animals conscious? Why, if at all, should we strive to conserve natural environments? In what sense are we parts of nature? Simon James draws on a range of philosophical and literary sources to develop original answers to these and other questions, setting out a refreshingly new approach to environmental philosophy.
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  21.  53
    Ecosystem Services and the Value of Places.Simon James - 2016 - Ethical Theory and Moral Practice 19 (1):101-113.
    In the US Environmental Protection Agency, the World Wide Fund for Nature and many other environmental organisations, it is standard practice to evaluate particular woods, wetlands and other such places on the basis of the ‘ecosystem services’ they are thought to provide. I argue that this practice cannot account for one important way in which places are of value to human beings. When they play integral roles in our lives, particular places have a kind of value which cannot be adequately (...)
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  22.  7
    Why Old Things Matter.Simon James - 2014 - Journal of Moral Philosophy 11 (4).
    It is, I suggest, unclear whether any old inanimate objects deserve to be treated with respect simply because they are old. Yet this does not entail that an object’s age has no bearing at all on the question of how it may permissibly be treated. I defend the claim that those who fail to take seriously the histories of old inanimate objects typically deserve to be criticized on aretaic grounds. Such people, I argue, tend to lack the virtue of humility.
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  23.  15
    Identifying Psychophysiological Indices of Expert Vs. Novice Performance in Deadly Force Judgment and Decision Making.Robin R. Johnson, Bradly T. Stone, Carrie M. Miranda, Bryan Vila, Lois James, Stephen M. James, Roberto F. Rubio & Chris Berka - 2014 - Frontiers in Human Neuroscience 8.
  24.  14
    Democracy and the Good Life in Spinoza's Philosophy.Susan James - 2008 - In Charles Huenemann (ed.), Interpreting Spinoza: Critical Essays. Cambridge University Press.
  25. Rights as Enforceable Claims.Susan James - 2003 - Proceedings of the Aristotelian Society 103 (2):133–147.
    Unless rights are claimable, it is sometimes argued, they are no more than rhetorical gestures which mock the poor and needy. But what makes a right claimable? If rights are to avoid the charge of emptiness, I argue, they must be effectively enforceable. But what does this involve? I identify three conditions of enforceability, and four sets of broader circumstances in which these conditions can be met. I discuss the implications of this analysis of rights for multicultural societies, and conclude (...)
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  26. Sympathy and Comparison : Two Principles of Human Nature.Susan James - 2005 - In Marina Frasca-Spada & P. J. E. Kail (eds.), Impressions of Hume. Oxford University Press. pp. 61--107.
  27.  19
    Finding - and Failing to Find - Meaning in Nature.Simon P. James - 2013 - Environmental Values 22 (5):609-625.
    This paper is about how we should evaluate our tendencies to find - or fail to find - different meanings in the natural world. It has three aims: to show that some virtues and vices can be exhibited in our tendencies to find or to overlook the meanings of natural things, even if it is unclear whether any can only be exhibited in our relations with such things; to categorise some of the relevant virtues and vices; and to refute the (...)
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  28.  14
    Why Old Things Matter.Simon James - 2013 - Journal of Moral Philosophy 10 (4):313-329.
    It is, I suggest, unclear whether any old inanimate objects deserve to be treated with respect simply because they are old. Yet this does not entail that an object’s age has no bearing at all on the question of how it may permissibly be treated. I defend the claim that those who fail to take seriously the histories of old inanimate objects typically deserve to be criticized on aretaic grounds. Such people, I argue, tend to lack the virtue of humility.
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  29.  61
    Theorizing Black Feminisms: The Visionary Pragmatism of Black Women.Stanlie M. James & Abena P. A. Busia (eds.) - 1993 - Routledge.
    Theorizing Black Feminisms outlines some of the crucial debates going on among Black feminists today. In doing so it brings together a collection of some of the most exciting work by Black women scholars. The book encompasses a wide range of diverse subjects and refuses to be limited by notions of disciplinary boundaries or divisions between theory and practice. Theorizing Black Feminisms combines essays on literature, sociology, history, political science, anthropology, and art. As such it will be vital reading for (...)
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  30.  65
    Hallucinating Real Things.Steven P. James - 2014 - Synthese 191 (15):3711-3732.
    No particular dagger was the object of Macbeth’s hallucination of a dagger. In contrast, when he hallucinated his former comrade Banquo, Banquo himself was the object of the hallucination. Although philosophers have had much to say about the nature and philosophical import of hallucinations (e.g. Macpherson and Platchias, Hallucination, 2013) and object-involving attitudes (e.g. Jeshion, New essays on singular thought, 2010), their intersection has largely been neglected. Yet, object-involving hallucinations raise interesting questions about memory, perception, and the ways in which (...)
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  31.  51
    Freedom, Slavery and the Passions.Susan James - 2009 - In Olli Koistinen (ed.), The Cambridge Companion to Spinoza's Ethics. Cambridge University Press. pp. 223--241.
    Book synopsis: Since its publication in 1677, Spinoza’s Ethics has fascinated philosophers, novelists, and scientists alike. It is undoubtedly one of the most exciting and contested works of Western philosophy. Written in an austere, geometrical fashion, the work teaches us how we should live, ending with an ethics in which the only thing good in itself is understanding. Spinoza argues that only that which hinders us from understanding is bad and shows that those endowed with a human mind should devote (...)
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  32.  82
    Assuring Adequate Protections in International Health Research: A Principled Justification and Practical Recommendations for the Role of Community Oversight.D. Buchanan, S. Sifunda, N. Naidoo, S. James & P. Reddy - 2008 - Public Health Ethics 1 (3):246-257.
    The analysis presented here lays out the ethical warrants for requiring community oversight of health research conducted in international settings. It reviews the inadequacies with the current standards of individual informed consent and research ethics committee review, and then, shows how a broader population-based public health perspective raises new demands on justice involving due consideration of the rights, harms and benefits to the community as a whole. As developed here, an ethical standard that requires community oversight of health research is (...)
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  33. The Passions in Metaphysics and the Theory of Action'.Susan James - 1998 - In Daniel Garber & Michael Ayers (eds.), The Cambridge History of Seventeenth-Century Philosophy. Cambridge University Press. pp. 1--913.
     
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  34. The Caveman's Conscience: Evolution and Moral Realism.Scott M. James - 2009 - Australasian Journal of Philosophy 87 (2):215-233.
    An increasingly popular moral argument has it that the story of human evolution shows that we can explain the human disposition to make moral judgments without relying on a realm of moral facts. Such facts can thus be dispensed with. But this argument is a threat to moral realism only if there is no realist position that can explain, in the context of human evolution, the relationship between our particular moral sense and a realm of moral facts. I sketch a (...)
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  35. Reconciling International Human Rights and Cultural Relativism: The Case of Female Circumcision.St Ephen A. James - 1994 - Bioethics 8 (1):1–26.
  36.  35
    Protecting Nature for the Sake of Human Beings.Simon P. James - 2016 - Ratio 29 (2):213-227.
    It is often assumed that to say that nature should be protected for the sake of human beings just is to say that it should be protected because it is a means to one or more anthropocentric ends. I argue that this assumption is false. In some contexts, claims that a particular natural X should be protected for our sakes mean that X should be protected, not because it is a means to anthropocentric ends, but because it is part of (...)
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  37.  15
    Madhyamaka, Metaphysical Realism, and the Possibility of an Ancestral World.Simon P. James - 2019 - Philosophy East and West 68 (4):1116-1133.
    It is the evening of January 11, 1951. A. J. Ayer retires to a Parisian bar for a post-lecture drink, where he is joined by Georges Batailles, Maurice MerleauPonty, and the physicist Georges Ambrosino. They argue until 3 a.m. The point at issue: Was there a sun before human beings existed? Ayer says "yes," the other three say "no."1Now imagine that a fifth person joins the debate—a Mādhyamika. She argues that because nothing exists independently of conceptual imputation, since, as she (...)
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  38. When Helping the Victim Matters More Than Helping a Victim.Scott M. James - 2013 - Utilitas 25 (1):32-45.
    Consequentialists insist there is no rational basis for distinguishing between determinate victims and indeterminate victims. Whether it's a child drowning at our feet or needy communities abroad, our reason to help is the same. Experimental data indicate, however, that we regularly make such distinctions. In this article, I show that there are indeed persuasive normative grounds for preserving this distinction. When potential beneficiaries are determinate, they have a special claim on us grounded in fairness. I present several cases that demonstrate (...)
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  39.  18
    The Trouble with Environmental Values.Simon P. James - 2016 - Environmental Values 25 (2):131-144.
    If we are to assess whether our attitudes towards nature are morally, aesthetically or in any other way appropriate or inappropriate, then we will need to know what those attitudes are. Drawing on the works of Katie McShane, Alan Holland and Christine Swanton, I challenge the common assumption that to love, respect, honour, cherish or adopt any other sort of pro-attitude towards any natural X simply is to value X in some way and to some degree. Depending on how one (...)
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  40.  6
    Supporting Patients with Type 1 Diabetes Using Continuous Subcutaneous Insulin Infusion Therapy: Difficulties, Disconnections, and Disarray.Lin Perry, Steven James, Robyn Gallagher, Janet Dunbabin, Katharine Steinbeck & Julia Lowe - 2017 - Journal of Evaluation in Clinical Practice 23 (4):719-724.
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  41.  24
    The Affective Cost of Philosophical Self-Transformation.Susan James - forthcoming - Intellectual History Review.
    It is not uncommon for early-modern philosophers to portray a perfectly philosophical way of life as a condition that approaches the divine. The philosopher becomes as like God as a human being can, and in doing so experiences unparalleled and unalloyed joy. Spinoza advocates a version of this view and defends it with impressive consistency. To suggest that the process of philosophical enlightenment involves any affective cost, he argues, is simply to display a lack of understanding, and thus to fall (...)
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  42.  27
    Merleau‐Ponty and Metaphysical Realism.Simon P. James - 2018 - European Journal of Philosophy 26 (4):1312-1323.
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  43.  15
    The Content of Social Explanation.Russell Keat & Susan James - 1988 - Philosophical Review 97 (2):283.
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  44.  11
    Rights as Enforceable Claims.Susan James - 2003 - Proceedings of the Aristotelian Society 103 (2):133-147.
  45.  7
    Philosophy and Methodology in the Social Sciences.Susan James - 1978 - History and Theory 17 (3):336.
  46.  7
    Moral Failure and the Evolution of Appearing Moral.Scott M. James - 2022 - Philosophical Psychology 35 (3):386-409.
  47.  36
    Human Virtues and Natural Values.Simon P. James - 2006 - Environmental Ethics 28 (4):339-353.
    In several works, Holmes Rolston, III has argued that a satisfactory environmental ethic cannot be built on a virtue ethical foundation. His first argument amounts to the charge that because virtue ethics is by nature “self-centered” or egoistic, it is also inherently “human-centered” and hence ill suited to treating environmental matters. According to his second argument, virtue ethics is perniciously human-centeredsince it “locates” the value of a thing, not in the thing itself, but in the agent who is “ennobled” by (...)
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  48.  92
    Power and Difference: Spinoza's Conception of Freedom.Susan James - 1996 - Journal of Political Philosophy 4 (3):207–228.
  49.  30
    Against Holism:Rethinking Buddhist Environmental Ethics.Simon P. James - 2007 - Environmental Values 16 (4):447-461.
    Environmental thinkers sympathetic to Buddhism sometimes reason as follows: A holistic view of the world, according to which humans are regarded as being 'one' with nature, will necessarily engender environmental concern; the Buddhist teaching of 'emptiness' represents such a view; therefore Buddhism is an environmentally-friendly religion. In this paper, I argue that the first premise of this argument is false as is the second. Yet the conclusion is, I suggest, true: Buddhism is in certain respects environmentally-friendly, not for the reasons (...)
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  50. Freedom and the Imaginary.Susan James - 2002 - In Susan James & Stephanie Palmer (eds.), Visible Women: Essays on Feminist Legal Theory and Political Philosophy. Hart.
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