Results for 'Thomas J. Rickert'

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  1.  11
    Toward the.Thomas J. Rickert - 2007 - Philosophy and Rhetoric 40 (3).
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  2.  9
    Acts of enjoyment: Rhetoric, žižek, and the return of the subject (review).James J. BrownJoshua Gunn Jr - 2009 - Philosophy and Rhetoric 42 (2):pp. 183-190.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Acts of Enjoyment: Rhetoric, Žižek, and the Return of the SubjectJames J. Brown Jr. and Joshua GunnActs of Enjoyment: Rhetoric, Žižek, and the Return of the Subject by Thomas Rickert. Pittsburgh: University of Pittsburgh Press, 2007. Pp. x + 252. $24.95, hardcover.Thomas Rickert had a falling-out with his brother, and this distresses him so much that his disrupted relation is described as “traumatic.” (...) reports that while listening to a portable CD player during a run on an unexpectedly warm winter day, a song by the now defunct jazz/rock band Morphine reminded him of a happy time at a pool hall with his brother (24). Mediated—or better, medicated—by music, the homological happiness of running in the sun and a positive past memory also resurfaced a painful relational rupture, the reason of which Rickert omits to underscore that mysterious, “little detail or object” of the Real that marks his singular finitude as a writing subject (216 n. 11). We’ll want to come back to this curiously deliberate omission, but for the present we note Rickert is not simply an undead author but a human being with relations and feelings. He is not just a gifted scholar or a bundle of reflections, but a nexus of body and movement and words and affect. If there is anything that Rickert’s study can be said to work through with brilliance, humor, and grace, it is the reality of complex personhood.Rickert’s brotherly confession comes in Chapter 1 as a way to introduce a psychoanalytic understanding of subjectivity, and more specifically, to help illustrate how trauma works itself out as an afterwardness or “belatedness” ( Nachträglichkeit ): traumatic events from the past are not reckoned with or worked-through until some coincidence or reminder, such as a similar [End Page 183] sensory experience, reintroduces the event in doubled re-presentation (18–27). This implies the “subject” (a paradigm person) is a kind of timedelay, a self-conscious temporal moving that becomes this way through re-presentation. The rhetorical subject is analogously a retrojected reckoning with events past (not all traumatic) that Rickert identifies as a scene of writing, a locus that has important implications for rhetorical studies in general and writing pedagogy in particular. Rickert’s logic is as follows: if we agree that the subject is a belated one in the psychoanalytic sense, then how we teach rhetoric needs to change. Rickert opens the book with the observation that his students are producing excellent cultural critiques but that such critiques do not lead the students to change their actions (1–7), perhaps evidence enough that something is not quite right in a classroom grounded by “cultural studies pedagogy” and ideology critique—or at the very least, proof that something has changed. The opening gambit is simply that a “postpedagogy” premised on an understanding of rhetorical subjectivity as belatedness is better than a status quo rooted in the rational subject of the Enlightenment.Mostly through a Žižek-filtered, Lacanian lens, Acts of Enjoyment then undertakes a retake of the rhetorical field, frequently scanning from the traumatic ontology of the rhetorical subject to that domain of knowledge that we hold dear, the subject of rhetoric. In Chapter 2, the (primal) scene thus shifts from the slo-mo subject to rhetorical studies, initially through a reassessment of Kinneavy’s “communications triangle,” but ultimately in response to the shock treatment of poststructuralism. The initial theoretical traumas introduced by Victor Vitanza, Diane Davis, Sharon Crowley, and others discussed in Chapter 1 are threaded into an account of “poststructural” redress in Chapter 2: as is true of all forms of trauma, the initial poststructural jolt delivered to the concept of subjectivity was deadened; poststructural theory was eventually used to “shore up rather than challenge Kinneavy’s triangle” (37). To truly work-through our traumatized subject in both senses, we need a second trauma: Lacanian psychoanalysis. Presumably, “poststructuralist thought” is to be opposed because it has no account of the subject (21–24); “Lacan,” after all, “is not a poststructuralist” (48). The remainder of the chapter is then used to deploy Lacan’s conceptual lexicon.Just as... (shrink)
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  3.  15
    Acts of Enjoyment: Rhetoric, Žižek, and the Return of the Subject (review).James J. Brown Jr & Joshua Gunn - 2009 - Philosophy and Rhetoric 42 (2):183-190.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Acts of Enjoyment: Rhetoric, Žižek, and the Return of the SubjectJames J. Brown Jr. and Joshua GunnActs of Enjoyment: Rhetoric, Žižek, and the Return of the Subject by Thomas Rickert. Pittsburgh: University of Pittsburgh Press, 2007. Pp. x + 252. $24.95, hardcover.Thomas Rickert had a falling-out with his brother, and this distresses him so much that his disrupted relation is described as “traumatic.” (...) reports that while listening to a portable CD player during a run on an unexpectedly warm winter day, a song by the now defunct jazz/rock band Morphine reminded him of a happy time at a pool hall with his brother (24). Mediated—or better, medicated—by music, the homological happiness of running in the sun and a positive past memory also resurfaced a painful relational rupture, the reason of which Rickert omits to underscore that mysterious, “little detail or object” of the Real that marks his singular finitude as a writing subject (216 n. 11). We’ll want to come back to this curiously deliberate omission, but for the present we note Rickert is not simply an undead author but a human being with relations and feelings. He is not just a gifted scholar or a bundle of reflections, but a nexus of body and movement and words and affect. If there is anything that Rickert’s study can be said to work through with brilliance, humor, and grace, it is the reality of complex personhood.Rickert’s brotherly confession comes in Chapter 1 as a way to introduce a psychoanalytic understanding of subjectivity, and more specifically, to help illustrate how trauma works itself out as an afterwardness or “belatedness” ( Nachträglichkeit ): traumatic events from the past are not reckoned with or worked-through until some coincidence or reminder, such as a similar [End Page 183] sensory experience, reintroduces the event in doubled re-presentation (18–27). This implies the “subject” (a paradigm person) is a kind of timedelay, a self-conscious temporal moving that becomes this way through re-presentation. The rhetorical subject is analogously a retrojected reckoning with events past (not all traumatic) that Rickert identifies as a scene of writing, a locus that has important implications for rhetorical studies in general and writing pedagogy in particular. Rickert’s logic is as follows: if we agree that the subject is a belated one in the psychoanalytic sense, then how we teach rhetoric needs to change. Rickert opens the book with the observation that his students are producing excellent cultural critiques but that such critiques do not lead the students to change their actions (1–7), perhaps evidence enough that something is not quite right in a classroom grounded by “cultural studies pedagogy” and ideology critique—or at the very least, proof that something has changed. The opening gambit is simply that a “postpedagogy” premised on an understanding of rhetorical subjectivity as belatedness is better than a status quo rooted in the rational subject of the Enlightenment.Mostly through a Žižek-filtered, Lacanian lens, Acts of Enjoyment then undertakes a retake of the rhetorical field, frequently scanning from the traumatic ontology of the rhetorical subject to that domain of knowledge that we hold dear, the subject of rhetoric. In Chapter 2, the (primal) scene thus shifts from the slo-mo subject to rhetorical studies, initially through a reassessment of Kinneavy’s “communications triangle,” but ultimately in response to the shock treatment of poststructuralism. The initial theoretical traumas introduced by Victor Vitanza, Diane Davis, Sharon Crowley, and others discussed in Chapter 1 are threaded into an account of “poststructural” redress in Chapter 2: as is true of all forms of trauma, the initial poststructural jolt delivered to the concept of subjectivity was deadened; poststructural theory was eventually used to “shore up rather than challenge Kinneavy’s triangle” (37). To truly work-through our traumatized subject in both senses, we need a second trauma: Lacanian psychoanalysis. Presumably, “poststructuralist thought” is to be opposed because it has no account of the subject (21–24); “Lacan,” after all, “is not a poststructuralist” (48). The remainder of the chapter is then used to deploy Lacan’s conceptual lexicon.Just as... (shrink)
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  4.  14
    Plural predication.Thomas J. McKay - 2006 - New York: Oxford University Press.
    Plural predication is a pervasive part of ordinary language. We can say that some people are fifty in number, are surrounding a building, come from many countries, and are classmates. These predicates can be true of some people without being true of any one of them; they are non-distributive predications. However, the apparatus of modern logic does not allow a place for them. Thomas McKay here explores the enrichment of logic with non-distributive plural predication and quantification. His book will (...)
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  5. Embodiment and Experience: The Existential Ground of Culture and Self.Thomas J. Csordas (ed.) - 1994 - Cambridge University Press.
    Students of culture have been increasingly concerned with the ways in which cultural values are 'inscribed' on the body. These essays go beyond this passive construal of the body to a position in which embodiment is understood as the existential condition of cultural life. From this standpoint embodiment is reducible neither to representations of the body, to the body as an objectification of power, to the body as a physical entity or biological organism, nor to the body as an inalienable (...)
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  6.  17
    Embodiment as a Paradigm for Anthropology.Thomas J. Csordas - 1990 - Ethos: Journal of the Society for Psychological Anthropology 18 (1):5-47.
  7. Stuff and coincidence.Thomas J. McKay - 2015 - Philosophical Studies 172 (11):3081-3100.
    Anyone who admits the existence of composite objects allows a certain kind of coincidence, coincidence of a thing with its parts. I argue here that a similar sort of coincidence, coincidence of a thing with the stuff that constitutes it, should be equally acceptable. Acknowledgement of this is enough to solve the traditional problem of the coincidence of a statue and the clay or bronze it is made of. In support of this, I offer some principles for the persistence of (...)
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  8. Interoperability of disparate engineering domain ontologies using Basic Formal Ontology.Thomas J. Hagedorn, Barry Smith, Sundar Krishnamurty & Ian R. Grosse - 2019 - Journal of Engineering Design 31.
    As engineering applications require management of ever larger volumes of data, ontologies offer the potential to capture, manage, and augment data with the capability for automated reasoning and semantic querying. Unfortunately, considerable barriers hinder wider deployment of ontologies in engineering. Key among these is lack of a shared top-level ontology to unify and organise disparate aspects of the field and coordinate co-development of orthogonal ontologies. As a result, many engineering ontologies are limited to their scope, and functionally difficult to extend (...)
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  9.  35
    The Hermeneutical Significance of Dilthey’s Theory of World-Views.Thomas J. Young - 1983 - International Philosophical Quarterly 23 (2):125-140.
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  10.  9
    Representing de re beliefs.Thomas J. McKay - 1991 - Linguistics and Philosophy 14 (6):711 - 739.
  11.  44
    A computational model of inhibitory control in frontal cortex and basal ganglia.Thomas V. Wiecki & Michael J. Frank - 2013 - Psychological Review 120 (2):329-355.
  12.  8
    The revolutionary vision of William Blake.Thomas J. J. Altizer - 2009 - Journal of Religious Ethics 37 (1):33-38.
    It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as instances of (...)
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  13. Liberal Naturalism without Reenchantment.Thomas J. Spiegel - 2022 - European Journal for Philosophy of Religion 14 (1):207-229.
    There is a close conceptual relation between the notions of religious disenchantment and scientific naturalism. One way of resisting philosophical and cultural implications of the scientific image and the subsequent process of disenchantment can be found in attempts at sketching a reenchanted worldview. The main issue of accounts of reenchantment can be a rejection of scientific results in a way that flies in the face of good reason. Opposed to such reenchantment is scientific naturalism which implies an entirely disenchanted worldview. (...)
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  14.  34
    Wittgenstein and Dilthey on Scientism and Method.Thomas J. Spiegel - 2021 - Wittgenstein-Studien 12 (1):165-194.
    While Wittgenstein’s work has been extensively investigated in relation to many other important and influential philosophers, there is very little scholarly work that positively investigates the relationship between the work of Wittgenstein and Wilhelm Dilthey. To the contrary, some commentators like Hacker (2001a) suggest that Dilthey’s work (and that of other hermeneuticists) simply pales or is obsolete in comparison to Wittgenstein’s own insights. Against such assessments, this article posits that Wittgenstein’s and Dilthey’s thought most crucially intersects at the related topics (...)
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  15. Thomae Rhaedi ... Peruigilia Metaphysica Desideratissima.Thomas Rhaedus, M. J., Joachimus Moersius & Johann Hallervord - 1616 - Prostant Apud Joannem Hallervordeum ..
  16.  82
    Lookism as Epistemic Injustice.Thomas J. Spiegel - 2023 - Social Epistemology 37 (1):47-61.
    Lookism refers to discrimination based on physical attractiveness or the lack thereof. A whole host of empirical research suggests that lookism is a pervasive and systematic form of social discrimination. Yet, apart from some attention in ethics and political philosophy, lookism has been almost wholly overlooked in philosophy in general and epistemology in particular. This is particularly salient when compared to other forms of discrimination based on race or gender which have been at the forefront of epistemic injustice as a (...)
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  17. The analytical–Continental divide: Styles of dealing with problems.Thomas J. Donahue & Paulina Ochoa Espejo - 2016 - European Journal of Political Theory 15 (2):138-154.
    What today divides analytical from Continental philosophy? This paper argues that the present divide is not what it once was. Today, the divide concerns the styles in which philosophers deal with intellectual problems: solving them, pressing them, resolving them, or dissolving them. Using ‘the boundary problem’, or ‘the democratic paradox’, as an example, we argue for two theses. First, the difference between most analytical and most Continental philosophers today is that Continental philosophers find intelligible two styles of dealing with problems (...)
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  18.  7
    The burden of waiting for hip and knee replacements in Ontario.J. Ivan Williams, Hilary Llewellyn‐Thomas, Rena Arshinoff & C. David Naylor - 1997 - Journal of Evaluation in Clinical Practice 3 (1):59-68.
  19. Truth, myth, and symbol.Thomas J. J. Altizer - 1962 - Englewood Cliffs, N.J.: Prentice-Hall.
     
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  20.  20
    Comments on R. Aronson's?Sartre on Stalin?Thomas J. Blakeley - 1987 - Studies in Soviet Thought 33 (2):145-146.
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  21.  20
    Current Soviet views on existentialism.Thomas J. Blakeley - 1967 - Studies in Soviet Thought 7 (4):333-339.
  22.  29
    Discussions.Thomas J. Blakeley, M. C. Chapman & Paul Zancanaro - 1982 - Studies in Soviet Thought 24 (4):277-294.
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  23.  30
    Is epistemology possible in Diamat?Thomas J. Blakeley - 1962 - Studies in Soviet Thought 2 (2):95-103.
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  24.  11
    Lukács and the Frankfurt School in the Soviet Union.Thomas J. Blakeley - 1986 - Studies in Soviet Thought 31 (1):47-51.
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  25.  21
    Marxism-Leninism in high school.Thomas J. Blakeley - 1963 - Studies in Soviet Thought 3 (2):139-147.
  26.  13
    Notes and comments.Thomas J. Blakeley - 1987 - Studies in Soviet Thought 33 (2):165-165.
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  27.  20
    On lies; big, little and Soviet.Thomas J. Blakeley - 1969 - Studies in Soviet Thought 9 (3):210-220.
  28.  25
    Person and society: A view of V. P. Tugarinov.Thomas J. Blakeley - 1984 - Studies in Soviet Thought 28 (2):101-105.
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  29.  23
    Philosophical dissertations in the USSR.Thomas J. Blakeley - 1964 - Studies in Soviet Thought 4 (1):48-56.
  30.  20
    Scientific atheism: An introduction.Thomas J. Blakeley - 1964 - Studies in Soviet Thought 4 (4):277-295.
  31.  24
    Scientific atheism: Some Soviet books, 1974?1975.Thomas J. Blakeley - 1977 - Studies in Soviet Thought 17 (1):91-92.
  32.  31
    Sartre'sCritique de la Raison Dialectique and the opacity of Marxism-Leninism.Thomas J. Blakeley - 1968 - Studies in Soviet Thought 8 (2-3):122-135.
  33.  22
    Soviet impressions of the XIVth international congress of philosophy.Thomas J. Blakeley - 1970 - Studies in Soviet Thought 10 (1):35-40.
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  34.  29
    Soviet writings on atheism and religion: Supplement.Thomas J. Blakeley - 1965 - Studies in Soviet Thought 5 (1-2):106-113.
  35.  28
    Soviet writings on atheism and religion.Thomas J. Blakeley - 1964 - Studies in Soviet Thought 4 (4):319-338.
  36.  18
    Terminology in Soviet epistemology.Thomas J. Blakeley - 1964 - Studies in Soviet Thought 4 (3):232-238.
  37.  8
    Un problème Central De l'épistémologie Soviétique.Thomas J. Blakeley - 1963 - Studies in Soviet Thought 3 (3):184-190.
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  38.  6
    Sein als Text: vom Textmodell als Martin Heideggers Denkmodell: eine funktionalistische Interpretation.Thomas J. Wilson - 1981 - München: Alber.
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  39.  11
    How Machines Make History, and how Historians (And Others) Help Them to Do So.Thomas J. Misa - 1988 - Science, Technology, and Human Values 13 (3-4):308-331.
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  40.  7
    The Moderating Effect of Psychological Contract Violation on the Relationship between Narcissism and Outcomes: An Application of Trait Activation Theory.Thomas J. Zagenczyk, Jarvis Smallfield, Kristin L. Scott, Bret Galloway & Russell L. Purvis - 2017 - Frontiers in Psychology 8.
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  41.  11
    An Unnatural Attitude: Phenomenology in Weimar Musical Thought.Thomas J. Mulherin - forthcoming - Journal of Aesthetics and Art Criticism.
    Husserl famously characterized phenomenology as a science of “infinite tasks.” Among other things, this claim refers to the maximally general scope of phenomeno.
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  42.  13
    Causal relationships and the acquisition of avoidance responses.Thomas J. Testa - 1974 - Psychological Review 81 (6):491-505.
  43. Automaticity.Thomas J. Palmeri - 2003 - In L. Nadel (ed.), Encyclopedia of Cognitive Science. Nature Publishing Group.
     
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  44. The religious meaning of myth and symbol.Thomas J. J. Altizer - 1962 - In Truth, myth, and symbol. Englewood Cliffs, N.J.: Prentice-Hall.
  45.  41
    Is a kantian Musical Formalism Possible?Thomas J. Mulherin - 2016 - Journal of Aesthetics and Art Criticism 74 (1):35-46.
    In this article, I consider whether a suitably stripped-down version of Kant's aesthetic theory could nevertheless provide philosophical foundations for musical formalism. I begin by distinguishing between formalism as a view about the nature of music and formalism as an approach to music criticism, arguing that Kant's aesthetics only rules out the former. Then, using an example from the work of musicologist and composer Edward T. Cone, I isolate the characteristics of formalist music criticism. With this characterization in mind, I (...)
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  46.  20
    Loneliness and Mood.Thomas J. Spiegel - 2023 - Topoi 42 (5):1155-1163.
    Loneliness is commonly conceived of as a topic under the purview of psychology. Empirical research on loneliness utilizes a definition of psychology as essentially subjective, i.e. as a first-personal mental property an individual can have. As a first-personal mental property, subjects have, as it were, privileged access to their state of being lonely. Rehearsing some well-known arguments from later Wittgenstein, I argue that loneliness – contrary to an unargued assumption present in several academic engagements – is not subjective in the (...)
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  47.  5
    Lectures in set theory.Thomas J. Jech - 1971 - New York,: Springer Verlag.
  48.  20
    Essentialism in quantified modal logic.Thomas J. McKay - 1975 - Journal of Philosophical Logic 4 (4):423 - 438.
    This paper mentions several different sorts of "essentialism," and examines various senses in which quantified modal logic is "committed to" the most troublesome kind of essentialism. It is argued that essentialism is neither provable, Nor entailed by any contingently true non-Modal sentence. But quantified modal logic is committed to the meaningfulness of essentialism. This sort of commitment may be made innocuous by requiring that essentialism simply be made logically false; some of the consequences of taking this line are explored.
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  49.  45
    A Stochastic Process Model for Free Agency under Indeterminism.Thomas Müller & Hans J. Briegel - 2018 - Dialectica 72 (2):219-252.
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  50. Mircea Eliade and the Dialectic of the Sacred.Thomas J. J. Altizer - 1964
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