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Steven Geisz [8]Steven F. Geisz [7]Steven Frederick Geisz [1]
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Steven Geisz
University of Tampa
  1. Mengzi, Strategic Language, and the Shaping of Behavior.Steven F. Geisz - 2008 - Philosophy East and West 58 (2):190-222.
    : This essay introduces a way of reading the Mengzi (Mencius) that complicates how we understand what Mengzi is recorded as saying. A pragmatic-strategic reading of the Mengzi is developed here, according to which Mengzi attends to and operates under important pragmatic constraints on speech. Based on a close reading of key passages, it is argued that truth-telling and descriptive accuracy are less important to Mengzi than guiding people along the Confucian path. This reading has implications for our understanding of (...)
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  2.  1
    28. Aging, Equality, and Confucian Selves.Steven F. Geisz - 2015 - In Roger T. Ames Peter D. Hershock (ed.), Value and Values: Economics and Justice in an Age of Global Interdependence. University of Hawaii Press. pp. 483-502.
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  3. Aging, Equality, and Confucian Selves.Steven F. Geisz - 2015 - In Roger T. Ames Peter D. Hershock (ed.), Value and Values: Economics and Justice in an Age of Global Interdependence. University of Hawaii Press. pp. 483-502.
    Liberal democracy aims to treat all adult citizens as politically equal, at least in ideal cases: Once a citizen is over the age of majority, she is deemed a full-fledged member of the community and in theory has equal standing with all other adult citizens when it comes to making policy and participating in the political realm in general. I consider three questions: (1) Is there any plausible alternative to a standard "all adult citizens have equal political standing" model of (...)
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  4.  41
    An Indirect Argument for Strategic Voting.Steven F. Geisz - 2006 - Journal of Applied Philosophy 23 (4):433–444.
    abstract A common bit of public political wisdom advises that in certain three‐way elections, one should cast a strategic vote for one of the top two candidates rather than a conscience‐driven vote for a third candidate, since doing otherwise amounts to ‘throwing one's vote away’. In this paper, I examine the possible justifications for this pragmatic advice to vote strategically. I argue that the most direct argument behind such advice fails to motivate strategic voting in large‐scale elections, since there is (...)
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  5.  12
    An Indirect Argument for Strategic Voting.Steven F. Geisz - 2006 - Journal of Applied Philosophy 23 (4):433-444.
    abstract A common bit of public political wisdom advises that in certain three‐way elections, one should cast a strategic vote for one of the top two candidates rather than a conscience‐driven vote for a third candidate, since doing otherwise amounts to ‘throwing one's vote away’. In this paper, I examine the possible justifications for this pragmatic advice to vote strategically. I argue that the most direct argument behind such advice fails to motivate strategic voting in large‐scale elections, since there is (...)
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  6.  12
    Anscombe’s “I,” Zhuangzi’s Pipings of Heaven, and The Self That Plays the Ten Thousand Things: Remarks on Thomas Ming’s “Who Does the Sounding?”.Steven Geisz - 2018 - Dao: A Journal of Comparative Philosophy 17 (4):569-584.
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  7.  21
    Body Practice and Meditation as Philosophy in Advance.Steven Geisz - forthcoming - Teaching Philosophy.
  8.  15
    Body Practice and Meditation as Philosophy.Steven Geisz - 2016 - Teaching Philosophy 39 (2):115-135.
    What challenges arise when attempting to incorporate body practice and meditation into undergraduate philosophy courses? In recent years, a number of philosophers have begun teaching such practices in academic classrooms, and at my university I have experimented specifically with teaching qigong, taijiquan, hatha yoga, and meditation techniques in a variety of courses on East Asian and Indian philosophy. Teaching body practices and meditations poses potential problems about exclusion and advocacy in the classroom: exclusion, in the sense that the practices might (...)
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  9. Book Review. [REVIEW]Steven Geisz - 2008 - Dao: A Journal of Comparative Philosophy 7:457-460.
     
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  10.  42
    Mou, Bo, Davidson’s Philosophy and Chinese Philosophy: Constructive Engagement.: Boston: Brill, 2006. Xx + 355 Pages.Steven F. Geisz - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):457-460.
  11.  19
    Philosophy of Language.Steven Geisz - 2001 - Philosophy Now 33:32-35.
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  12.  5
    Qigong, Philosophical Reading, and the Cultivation of Attention: Chinese Contemplative Body Practices and Slow Philosophy.Steven Geisz - forthcoming - Sport, Ethics and Philosophy:1-15.
    Qigong practices are contemplative body practices and meditation techniques that emerge from Chinese philosophical, medical, and martial traditions. This paper argues that qigong is a kind of embod...
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  13. Saṃsāra in a Coffee Cup : Self, Suffering, and the Karma of Waking Up.Steven Geisz - 2011 - In Scott F. Parker & Michael W. Austin (eds.), Coffee - Philosophy for Everyone: Grounds for Debate. Wiley-Blackwell.
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  14.  82
    Turning Representation Inside Out: An Adverbial Approach to the Metaphysics of Language and Mind.Steven F. Geisz - 2009 - Philosophical Forum 40 (4):437-471.
    In order to resolve problems about the normative aspects of representation without having to (1) provide a naturalized theory of intentional/semantic properties, (2) accept non-natural intentional/semantic properties into our worldview, or (3) eliminate intentionality, this article questions a basic assumption about the metaphysics of representation: that representation involves representation-objects. An alternative, nonreifying approach to the metaphysics of representation is introduced and developed in detail. The argumentative strategy is as follows. First, an adverbial view of linguistic representation is introduced. Two potential (...)
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  15.  24
    Understanding the Heart-Mind Within the Heart-Mind of the Nèiyè.Steven Geisz - 2016 - Dao: A Journal of Comparative Philosophy 15 (3):393-412.
    The Nèiyè 內業 talks of “a heart-mind within a heart-mind” that is somehow connected to or prior to language. In the context of the overall advice on looking “inward” or “internally” as part of the meditation and mysticism practice that the Nèiyè introduces, this talk of a heart-mind within a heart-mind arguably invites comparisons with a Cartesian “inner theater” conception of mentality. In this paper, I examine the “inner” talk of the Nèiyè in order to tease out its identifiable commitments (...)
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