Results for 'expression'

999 found
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  1. Plutarch's Advice on Keeping Well a Lecture Delivered at the International Congress of Psychopathology of Expression and Art Therapy Which Met in September 2000 at Mclean Hospital in Belmont, Massachusetts, Together with an Anthology of Relevant Texts From Plutarch's Works.Constantine Cavarnos & American Society of Psychopathology of Expression - 2001
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  2. Aesthetics of Conducting: Expression and Gesture.Andreas Dorschel - 2013 - In Jean Paul Olive & Susanne Kogler (eds.), Expression et geste musical. L'Harmattan. pp. 65-73.
    Expression in orchestral music is a matter of conductors rather than orchestras. Why should that be so? The straightforward answer seems to be that expression is bound to the individual self. But, then, does it have to be? Collective expression of, e.g., anger, rage or protest is not at all unusual in the public domain of politics. Our intuition of conductors’ expressive primacy could be salvaged if we were to conceive of orchestras as their instruments. But that (...)
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  3. Self-Expression.Mitchell S. Green - 2007 - Oxford University Press.
    Mitchell S. Green presents a systematic philosophical study of self-expression - a pervasive phenomenon of the everyday life of humans and other species, which has received scant attention in its own right. He explores the ways in which self-expression reveals our states of thought, feeling, and experience, and he defends striking new theses concerning a wide range of fascinating topics: our ability to perceive emotion in others, artistic expression, empathy, expressive language, meaning, facial expression, and speech (...)
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  4. Self-Expression: A Deep Self Theory of Moral Responsibility.Chandra Sripada - 2016 - Philosophical Studies 173 (5):1203-1232.
    According to Dewey, we are responsible for our conduct because it is “ourselves objectified in action”. This idea lies at the heart of an increasingly influential deep self approach to moral responsibility. Existing formulations of deep self views have two major problems: They are often underspecified, and they tend to understand the nature of the deep self in excessively rationalistic terms. Here I propose a new deep self theory of moral responsibility called the Self-Expression account that addresses these issues. (...)
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  5. Speaking My Mind: Expression and Self-Knowledge.Dorit Bar-On - 2004 - Oxford University Press UK.
    Dorit Bar-On develops and defends a novel view of avowals and self-knowledge. Drawing on resources from the philosophy of language, the theory of action, epistemology, and the philosophy of mind, she offers original and systematic answers to many long-standing questions concerning our ability to know our own minds. We are all very good at telling what states of mind we are in at a given moment. When it comes to our own present states of mind, what we say goes; an (...)
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  6.  84
    The Simulation of Smiles (SIMS) Model: Embodied Simulation and the Meaning of Facial Expression.Paula M. Niedenthal, Martial Mermillod, Marcus Maringer & Ursula Hess - 2010 - Behavioral and Brain Sciences 33 (6):417.
    Recent application of theories of embodied or grounded cognition to the recognition and interpretation of facial expression of emotion has led to an explosion of research in psychology and the neurosciences. However, despite the accelerating number of reported findings, it remains unclear how the many component processes of emotion and their neural mechanisms actually support embodied simulation. Equally unclear is what triggers the use of embodied simulation versus perceptual or conceptual strategies in determining meaning. The present article integrates behavioral (...)
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  7. The Limits of the Rights to Free Thought and Expression.Barrett Emerick - forthcoming - Kennedy Institute of Ethics Journal.
    It is often held that people have a moral right to believe and say whatever they want. For instance, one might claim that they have a right to believe racist things as long as they keep those thoughts to themselves. Or, one might claim that they have a right to pursue any philosophical question they want as long as they do so with a civil tone. In this paper I object to those claims and argue that no one has such (...)
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  8.  68
    Merleau-Ponty and the Paradoxes of Expression.Donald A. Landes - 2013 - Bloomsbury Academic.
    Winner of the 2014 Edward Goodwin Ballard Award for an Outstanding Book in Phenomenology, awarded by the Center for Advance Research in Phenomenology. -/- Merleau-Ponty and the Paradoxes of Expression offers a comprehensive reading of the philosophical work of Maurice Merleau-Ponty, a central figure in 20th-century continental philosophy. -/- By establishing that the paradoxical logic of expression is Merleau-Ponty's fundamental philosophical gesture, this book ties together his diverse work on perception, language, aesthetics, politics and history in order to (...)
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  9. Tracing Expression in Merleau-Ponty: Aesthetics, Philosophy of Biology, and Ontology.Veronique M. Foti - 2013 - Northwestern University Press.
    The French philosopher Renaud Barbaras remarked that late in Maurice Merleau-Ponty’s career, “The phenomenology of perception fulfills itself as a philosophy of expression.” In _Tracing Expression in Merleau-Ponty: Aesthetics, Philosophy of Biology, and Ontology, _Véronique M. Fóti_ _addresses the guiding yet neglected theme of expression in Merleau-Ponty’s thought. She traces Merleau-Ponty’s ideas about how individuals express creative or artistic impulses through his three essays on aesthetics, his engagement with animality and the “new biology” in the second of (...)
     
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  10.  69
    Imagery, Expression, and Metaphor.Mitchell Green - 2017 - Philosophical Studies 174 (1):33--46.
    Metaphorical utterances are construed as falling into two broad categories, in one of which are cases amenable to analysis in terms of semantic content, speaker meaning, and satisfaction conditions, and where image-construction is permissible but not mandatory. I call these image-permitting metaphors, and contrast them with image-demanding metaphors comprising a second category and whose understanding mandates the construction of a mental image. This construction, I suggest, is spontaneous, is not restricted to visual imagery, and its result is typically somatically marked (...)
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  11. Towards Defending a Semantic Theory of Expression in Art: Revisiting Goodman.Servaas de V. van der Berg - 2012 - South African Journal of Philosophy 31 (3):600-612.
    Nelson Goodman’s attempt to analyse the expressiveness of artworks in semantic terms has been widely criticised. In this paper I try to show how the use of an adapted version of his concept of exemplification, as proposed by Mark Textor, can help to alleviate the worst problems with his theory of expression. More particularly I argue that the recognition of an intention, which is central to Textor’s account of exemplification, is also fundamental to our understanding of expressiveness in art. (...)
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  12. Responsibility and Self-Expression.John Martin Fischer - 1999 - The Journal of Ethics 3 (4):277-297.
    I present two different models of moral responsibility -- two different accounts of what we value in behavior for which the agent can legitimately be held morally responsible. On the first model, what we value is making a certain sort of difference to the world. On the second model, which I favor, we value a certain kind of self-expression. I argue that if one adopts the self-expression view, then one will be inclined to accept that moral responsibility need (...)
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  13. Democratic Freedom of Expression.Ricardo Restrepo - 2013 - Open Journal of Philosophy 3 (3):380-390.
    This paper suggests the democratic direction in which the right of freedom of expression should be conceived and applied. In the first two sections it suggests some counter-examples to, and diagnoses of, the libertarian and liberal conceptions of freedom of expression, taking Scanlon (1972) and Scanlon (1979), respectively, to be their chief proponents. The paper suggests that these conceptions cannot take into account clear examples, like fraudulent propaganda, which should not be legal. The democratic conception takes it to (...)
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  14.  55
    Expression And Expressiveness In Art.Jenefer Robinson - 2007 - Postgraduate Journal of Aesthetics 4 (2):19-41.
    The concept of expression in the arts is Janus-faced. On the one hand expression is an author-centered notion: many Romantic poets, painters, and musicians thought of themselves as pouring our or ex-pressing their own emotions in their artworks. And on the other hand, expression is an audience-centered notion, the communication of what is expressed by an author to members of an audience. Typically the word “expression” is used for the author-centered aspect of expression as a (...)
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  15. When the State Speaks, What Should It Say? The Dilemmas of Freedom of Expression and Democratic Persuasion.Corey Brettschneider - 2010 - Perspectives on Politics 8 (4):1005-1019.
    Hate groups are often thought to reveal a paradox in liberal thinking. On the one hand, such groups challenge the very foundations of liberal thought, including core values of equality and freedom. On the other hand, these same values underlie the rights such as freedom of expression and association that protect hate groups. Thus a liberal democratic state that extends those protections to such groups in the name of value neutrality and freedom of expression may be thought to (...)
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  16. Leibniz on the Expression of God.Stewart Duncan - 2015 - Ergo: An Open Access Journal of Philosophy 2:83-103.
    Leibniz frequently uses the notion of expression, but it is not easy to see just how he understood that relation. This paper focuses on the particular case of the expression of God, which is prominent in the 'Discourse on Metaphysics'. The treatment of expression there suggests several questions. Which substances did Leibniz believe expressed God? Why did Leibniz believe those substances expressed God? And did he believe that all substances expressed God in the same way and for (...)
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  17.  29
    Facial Expression of Pain: An Evolutionary Account.Amanda C. De C. Williams - 2002 - Behavioral and Brain Sciences 25 (4):439-455.
    This paper proposes that human expression of pain in the presence or absence of caregivers, and the detection of pain by observers, arises from evolved propensities. The function of pain is to demand attention and prioritise escape, recovery, and healing; where others can help achieve these goals, effective communication of pain is required. Evidence is reviewed of a distinct and specific facial expression of pain from infancy to old age, consistent across stimuli, and recognizable as pain by observers. (...)
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  18. Getting on Top of Oneself: Comments on Self-Expression.M. G. F. Martin - 2010 - Acta Analytica 25 (1):81-88.
    This paper is a critical review of Mitchell Green’s Self-Expression . The principal focus is on Green’s contention that all expression is at route, a form of signalling by an agent or by some mechanism of the organism which has been evolutionary selected for signalling. Starting from the idea that in some but not all expression an agent seeks to express his or her self, I question the centrality of communication to the idea of expression.
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  19. The Living Body as the Origin of Culture: What the Shift in Husserl’s Notion of “Expression” Tells Us About Cultural Objects.Molly Brigid Flynn - 2009 - Husserl Studies 25 (1):57-79.
    Husserl’s philosophy of culture relies upon a person’s body being expressive of the person’s spirit, but Husserl’s analysis of expression in Logical Investigations is inadequate to explain this bodily expressiveness. This paper explains how Husserl’s use of “expression” shifts from LI to Ideas II and argues that this shift is explained by Husserl’s increased understanding of the pervasiveness of sense in subjective life and his increased appreciation for the unity of the person. I show how these two developments (...)
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  20. Meaning, Expression, and Evidence.Ray Buchanan - 2012 - Thought: A Journal of Philosophy 1 (2):152-157.
    Grice's (1957) analysis of non-natural meaning generated a huge industry, where new analyses were put forward to respond to successively more complex counterexamples. Davis (2003) offers a novel and refreshingly simple analysis of meaning in terms of the expression of belief, where (roughly) an agent expresses the belief that p just in case she performs a publicly observable action with the intention that it be an indication that she occurrently believes that p. I argue that Davis's analysis fails to (...)
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  21. 3. The Expression of Historical Experience.Zoltán Boldizsár Simon - 2015 - History and Theory 54 (2):178-194.
    The theory and philosophy of history (just like philosophy in general) has established a dogmatic dilemma regarding the issue of language and experience: either you have an immediate experience separated from language, or you have language without any experiential basis. In other words, either you have an immediate experience that is and must remain mute and ineffable, or you have language and linguistic conceptualization that precedes experience, provides the condition of possibility of it, and thus, in a certain sense, produces (...)
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  22.  80
    Narrative, Expression and Mental Substance.Anthony Rudd - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 48 (5):413-435.
    This paper starts from the debate between proponents of a neo-Lockean psychological continuity view of personal identity, and defenders of the idea that we are simple mental substances. Each party has valid criticisms of the other; the impasse in the debate is traced to the Lockean assumption that substance is only externally related to its attributes. This suggests the possibility that we could develop a better account of mental substance if we thought of it as having an internal relation to (...)
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  23.  73
    Artistic Expression Goes Green.Joseph G. Moore - 2010 - Acta Analytica 25 (1):89-103.
    The paper is a critical discussion of the rich and insightful final chapter of Mitchell Green’s Self-Expression . There, Green seeks to elucidate the compelling, but inchoate intuition that when we’re fully and most expertly expressing ourselves, we can ‘push out’ from within not just our inner representations, but also the ways that we feel. I question, first, whether this type of ‘qualitative expression’ is really distinct from the other expressive forms that Green explores, and also whether it’s (...)
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  24. Mirrors of the Soul and Mirrors of the Brain? The Expression of Emotions as the Subject of Art and Science.Machiel Keestra - 2014 - In Gary Schwartz (ed.), Emotions. Pain and pleasure in Dutch painting of the Golden Age. nai010 publishers. pp. 81-92.
    Is it not surprising that we look with so much pleasure and emotion at works of art that were made thousands of years ago? Works depicting people we do not know, people whose backgrounds are usually a mystery to us, who lived in a very different society and time and who, moreover, have been ‘frozen’ by the artist in a very deliberate pose. It was the Classical Greek philosopher Aristotle who observed in his Poetics that people could apparently be moved (...)
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  25.  34
    Genome Evolution is Driven by Gene Expression-Generated Biophysical Constraints Through RNA-Directed Genetic Variation: A Hypothesis.Didier Auboeuf - 2017 - Bioessays 39 (10):1700069.
    The biogenesis of RNAs and proteins is a threat to the cell. Indeed, the act of transcription and nascent RNAs challenge DNA stability. Both RNAs and nascent proteins can also initiate the formation of toxic aggregates because of their physicochemical properties. In reviewing the literature, I show that co-transcriptional and co-translational biophysical constraints can trigger DNA instability that in turn increases the likelihood that sequences that alleviate the constraints emerge over evolutionary time. These directed genetic variations rely on the biogenesis (...)
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  26.  99
    ‘What to Wear?’: Clothing as an Example of Expression and Intentionality.Ian King - 2015 - Argument: Biannual Philosophical Journal 5 (1):59-78.
    I will argue here that for many of us the act of dressing our bodies is evidence of intentional expression before different audiences. It is important to appreciate that intentionality enables us to understand how and why we act the way we do. The novel contribution this paper makes to this examination is employing clothing as a means of revealing the characteristics of intentionality. In that, it is rare to identify one exemplar that successfully captures the relationships between the (...)
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  27.  76
    Self-Expression, Expressiveness, and Sincerity.John Eriksson - 2010 - Acta Analytica 25 (1):71-79.
    This paper examines some aspects of Mitchell Green’s account of self-expression. I argue that Green fails to address the distinction between success and evidential notions of expression properly, which prevents him from adequately discussing the relation between these notions. I then consider Green’s explanation of how a speech act shows what is within, i.e., because of the liabilities one incurs and argue that this is false. Rather, the norms governing speech acts and liabilities incurred give us reason to (...)
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  28. “Treating the Sceptic with Genuine Expression of Feeling. Wittgenstein’s Later Remarks on the Psychology of Other Minds”.Edoardo Zamuner - 2004 - In A. Roser & R. Raatzsch (eds.), Jahrbuch der Deutschen Ludwig Wittgenstein Gesellschaft. Peter Lang Verlag.
    This paper is concerned with the issue of authenticity in Wittgenstein’s philosophy of psychology. In the manuscripts published as Letzte Schriften über die Philosophie der Psychologie – Das Innere und das Äußere, the German term Echtheit is mostly translated as ‘genuineness’. In these manuscripts, Wittgenstein frequently uses the term as referring to a feature of the expression of feeling and emotion: -/- […] I want to say that there is an original genuine expression of pain; that the (...) of pain therefore is not equally connected to the pain and to the pretence. (LW II, p. 55) -/- “This weeping gives the impression of being genuine” – so there is such a thing as genuine weeping. […]. (LW II, p. 87) -/- […] Genuineness and falseness are not the only essential characteristics of an expression of feeling. […]. (LW II, p. 90) -/- Wittgenstein contrasts the genuineness of the expressions with the possibility that the expressions are feigned. It seems to me that Wittgenstein is trying to discredit a specific version of the sceptical claim that we do not know other minds. I will refer to it as the sceptical innuendo. The sceptical innuendo says that every expression of feeling and emotion may be pretended. Wittgenstein’s approach to the issue reflects his later interest in the philosophy of psychology and, in particular, the problem of the ascription of psychological states (P-ascriptions) on the basis of someone else’s expression of feeling or emotion. Thus, the attempt to reject the sceptical innuendo is done mainly by means of conceptual and psychological arguments. Let’s look at this short dialogue between the sceptic and Wittgenstein. The former asks „How do you know that someone else is in a certain psychological state?“ Wittgenstein’s first reply is „I know that he is glad because I see him“. But the sceptic cannot be very happy with this reply. The sceptic’s next question is: „How do you know that he is really glad and he is not pretending?“ Wittgenstein’s response is not a direct refutation but is composed of a number of related reasons. These may be summed up in three arguments: -/- (i) A psychological argument from the very nature of the expressions. The expressions are meant to be natural symptoms of someone else’s psychological state (P-state). -/- (ii) A conceptual argument about the nature of pretence. It claims that pretence is a psychological property which is rightly ascribed when an observer has evidence for it. -/- (iii) A psychological argument from genuineness. It claims that we are committed to accept people’s expressions of feeling and emotion as genuine. (shrink)
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  29.  80
    Freedom of Speech, Freedom of Self-Expression, and Kant’s Public Use of Reason.Geert Van Eekert - 2017 - Diametros 54:118-137.
    This article turns to early modern and Enlightenment advocates of tolerance in order to discover and lay bare the line of argument that informed their commitment to free speech. This line of argument will subsequently be used to assess the shift from free speech to the contemporary ideal of free self-expression. In order to take this assessment one step further, this article will finally turn to Immanuel Kant’s famous defense of the public use of reason. In the wake of (...)
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  30.  60
    "Perception Is Already Expression." Merleau-Ponty's First Collège de France Lectures.Jan Halák - 2017 - Reflexe: Filosoficky Casopis 1 (52):111-135.
    In his initial lecture course at the Collège de France, Merleau-Ponty attempted to develop a new analysis of rational thought in order to clarify its link with corporeal-perceptive life. The formulation of thought in language as the most elaborate human activity of expression explicitly takes over what we already observe in perception as the implicit and mutual reference between the perceiving subject and that which is perceived.The article reconstructs Merleau-Ponty’s argumentation, based on his preparatory notes for the lectures, and (...)
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  31. On Mill, Infallibility, and Freedom of Expression.Alan Haworth - 2007 - Res Publica 13 (1):77-100.
    Philosophers have tended to dismiss John Stuart Mill’s claim that ‘all silencing of discussion is an assumption of infallibility’. I argue that Mill’s ‘infallibility claim’ is indeed open to many objections, but that, contrary to the consensus, those objections fail to defeat the anti-authoritarian thesis which lies at its core. I then argue that Mill’s consequentialist case for the liberty of thought and discussion is likewise capable of withstanding some familiar objections. My purpose is to suggest that Mill’s anti-authoritarianism and (...)
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  32. What Is Living and What Is Non-Living in Merleau-Ponty’s Philosophy of Movement and Expression.David Morris - 2005 - Chiasmi International 7:225-238.
    In ancient philosophy life has priority: non-living matter is made intelligible by living activity. The modern evolutionary synthesis reverses this priority: life is a passive result of blind, non-living material processes. But recent work in science and philosophy puts that reversal in question, by emphasizing how living beings are self-organizing and active. “Naturalizing” this new emphasis on living activity requires not simply a return to ancient philosophy but a new ontology, a new concept of nature. To explore that ontology, I (...)
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  33. Leibniz’s Theory of Universal Expression Explicated.Ari Maunu - 2008 - Canadian Journal of Philosophy 38 (2):247-267.
    According Leibniz's thesis of universal expression, each substance expresses the whole world, i.e. all other substances, or, as Leibniz frequently states, from any given complete individual notion (which includes, in internal terms, everything truly attributable to a substance) one can "deduce" or "infer" all truths about the whole world. On the other hand, in Leibniz's view each (created) substance is internally individuated, self-sufficient and independent of other (created) substances. What may be called Leibniz's expression problem is, how to (...)
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  34. Extrinsic Denominations and Universal Expression in Leibniz.Ari Maunu - 2004 - Dialogue 43 (1):83-97.
    The paper discusses Leibniz's theory of denominations, expression, and individual notions, the central claim being that the key to many of Leibniz's fundamental theses is to consider his argument, starting from his predicate-in-subject account of truth (that in a true statement the notion of the predicate is contained in that of the subject), against purely extrinsic denominations: this argument shows why there is an internal foundation for all denominations, why everything in the world is interconnected, why each substance expresses (...)
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  35.  53
    Looking Angry and Sounding Sad: The Perceptual Analysis of Emotional Expression.Trip Glazer - 2017 - Synthese 194 (9):3619-3643.
    According to the Perceptual Analysis of Emotional Expression, behaviors express emotions by making them perceptually manifest. A smile is an expression of joy because an observer who sees a smile can see joy. A pout is an expression of grief because an observer who sees a pout can see grief. And a growl is an expression of anger because an observer who hears a growl can hear anger. The idea is not simply that expressions can enable (...)
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  36.  99
    Il Rilievo Della Visione Movimento, Profondità, Cinema Ne Le Monde Sensible et Le Monde De L’Expression.Anna Caterina Dalmasso - 2010 - Chiasmi International 12:83-110.
    Le relief de la vision. Mouvement, profondeur et cinéma dansLe monde sensible et le monde de l’expressionEst-il possible d’établir une connexion entre Le monde sensible et le monde de l’expression et la pensée du dernier Merleau-Ponty? De quelle manière une formulation germinale de la réflexion ontologique serait-elle présente dans le cours de 1953? Et quels sont les éléments de contact et de convergence qui permettent de retracer un tel lien?J’ai l’intention de proposer cette hypothèse à partir d’une considération du (...)
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  37.  55
    Permitting Dishonour: Culture, Gender and Freedom of Expression.Monica Mookherjee - 2007 - Res Publica 13 (1):29-52.
    While the right to freedom of expression is of great importance in liberal societies, liberal governments should be wary of speech that disparages minority groups. This issue is particularly problematic when minority women publicly criticise gender oppression within their communities. By focusing on the controversy over the play Behzti in 2004, this article explores the difficulties involved in protecting individual women’s rights to criticise injustice, when doing so risks perpetuating negative stereotypes in society at large. If liberal polities wish (...)
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  38.  82
    Critical Notice of 'Expression and the Inner' by David H. Finkelstein. [REVIEW]María G. Navarro - 2012 - Polis: Revista Latinoamericana 32.
    La obra del filósofo estadounidense David H. Finkelstein, Expression and the Inner, publicada originariamente en 2003 por Harvard University Press (2ª ed. 2008) puede ahora leerse en la versión española de Lino San Juan, editada por la ovetense KRK Ediciones con el título: La expresión y lo interno. Finkelstein propone en La expresión y lo interno un análisis expresivista del autoconocimiento. Podría parecer cuando menos sorprendente y aún más admirable que con tan sólo dos capítulos (“Detectivismo y constitutivismo” y (...)
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  39.  94
    Religious Belief and Freedom of Expression: Is Offensiveness Really the Issue?Peter Jones - 2011 - Res Publica 17 (1):75-90.
    An objection frequently brought against critical or satirical expressions, especially when these target religions, is that they are ‘offensive’. In this article, I indicate why the existence of diverse and conflicting beliefs gives people an incentive to formulate their complaints in the language of offence. But I also cast doubt on whether people, in saying they are offended really mean to present that as the foundation of their complaint and, if they do, whether their complaint should weigh with us. These (...)
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  40.  16
    Temperature‐Controlled Rhythmic Gene Expression in Endothermic Mammals: All Diurnal Rhythms Are Equal, but Some Are Circadian.Marco Preußner & Florian Heyd - 2018 - Bioessays 40 (7):1700216.
    The circadian clock is a cell autonomous oscillator that controls many aspects of physiology through generating rhythmic gene expression in a time of day dependent manner. In addition, in endothermic mammals body temperature cycles contribute to rhythmic gene expression. These body temperature‐controlled rhythms are hard to distinguish from classic circadian rhythms if analyzed in vivo in endothermic organisms. However, they do not fulfill all criteria of being circadian if analyzed in cell culture or in conditions where body temperature (...)
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  41.  77
    Précis of Self-Expression (Oxford, 2007).Mitchell Green - 2010 - Acta Analytica 25 (1):65-69.
    I give a brief overview of the major contentions and methodologies of my book, Self-Expression.
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  42.  9
    Expression and Transparency in Contemporary Work on Self-Knowledge.Ángel García Rodríguez - 2014 - European Journal of Analytic Philosophy 9 (2):67-81.
    A central feature in contemporary discussions of selfknowledge concerns the epistemic status of mental selfascriptions, such as “I have toothache” or “I believe that p”. The overall project of such discussions is to provide an account of the special status of mental self-ascriptions vis-à-vis other knowledge-claims, including ascriptions of mental states to others. In this respect, two approaches have gained currency in contemporary philosophy. Some authors have focused on the notion of expression, stressing that self-ascriptions are expressions of one’s (...)
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  43.  17
    Gene Expression in the Twilight of Death.Alexander E. Pozhitkov & Peter A. Noble - 2017 - Bioessays 39 (9):1700066.
    After a vertebrate dies, many of its organ systems, tissues, and cells remain functional while its body no longer works as a whole. We define this state as the “twilight of death” − the transition from a living body to a decomposed corpse. We claim that the study of the twilight of death is important to ethical, legal and medical science. We examined gene expression at the twilight of death in the zebrafish and mouse reaching the conclusion that apparently (...)
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  44.  57
    Projective Properties and Expression in Literary Appreciation.Elisa Galgut - 2010 - Journal of Aesthetics and Art Criticism 68 (2):143-153.
    The paper defends Wollheim’s account of aesthetic expressive perception by showing that it may fruitfully be extended to artistic genres other than painting. The paper hopes to show the richness of Wollheim’s theory of expressive projection as an account of aesthetic perception. In investigating the application of Wollheim’s account of artistic expression to literature, I shall illustrate how understanding expression as the result of the projective activity of the writer is a useful way of understanding some of the (...)
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  45.  32
    Borges and the politics of expression. The transvaluation of the national past. [Spanish].Eduardo Pellejero - 2008 - Eidos: Revista de Filosofía de la Universidad Del Norte 8:196-211.
    Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} The idea that is possible to produce new forms of subjectivity, trough an intelligent use of expression, has been recurring in modern and contemporary literature. Fiction, in this sense, has played a central role in the (...)
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  46.  44
    What is an Infinite Expression?Philip Hugly & Charles Sayward - 1986 - Philosophia 16 (1):45-60.
    The following syllogism is considered: a string is not an expression unless it is tokenable; no one can utter, write, or in anyway token an infinite string; so no infinite string is an expression. The second premise is rejected. But the tokenability of an infinite sentence is not sufficient for it being an infinite expression. A further condition is that no finite sentence expresses that sentence’s truth-conditions. So it is an open question whether English contains infinite expressions.
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  47. Expression and Speaking-With in the Work of Luce Irigaray.Donald A. Landes - 2008 - In Luce Irigaray & Mary Green (eds.), Luce Irigaray: Teaching. Continuum. pp. 169-180.
    Although Luce Irigaray is critical of Merleau-Ponty's late work, I argue in this chapter that her approach to speaking-with suggests an important affinity with Merleau-Ponty's early account of expression.
     
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  48.  41
    The Expression of Emotion: Philosophical, Psychological, and Legal Perspectives.Catharine Abell & Joel Smith (eds.) - 2016 - Cambridge University Press.
    The Expression of Emotion collects cutting-edge essays on emotional expression written by leading philosophers, psychologists, and legal theorists. It highlights areas of interdisciplinary research interest, including facial expression, expressive action, and the role of both normativity and context in emotion perception. Whilst philosophical discussion of emotional expression has addressed the nature of expression and its relation to action theory, psychological work on the topic has focused on the specific mechanisms underpinning different facial expressions and their (...)
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  49. Emotional Expression: The Phenomenological View.Íngrid Vendrell-Ferran - forthcoming - In Erik Norman Dzwiza-Ohlsen & Andreas Speer (eds.), Philosophical Anthropology as an Interdisciplinary Praxis.
    It is widely assumed that the expression of an emotion is the external bodily manifestation of an internal psychological state. In contrast to this “general view”, this paper presents and discusses an alternative view put forward by Scheler and developed by authors close to the phenomenological tradition. According to the “phenomenological view”, emotional expression is a phenomenon of the lived body. In exploring this view, the paper analyzes four of its main tenets: a) the concept of the lived (...)
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  50. Moral Grandstanding as a Threat to Free Expression.Justin Tosi & Brandon Warmke - forthcoming - Social Philosophy and Policy 37 (1).
    Moral grandstanding, or the use of moral talk for self-promotion, is a threat to free expression. When grandstanding is introduced in a public forum, several ideals of free expression are less likely to be realized. Popular views are less likely to be challenged, people are less free to entertain heterodox ideas, and the cost of changing one’s mind goes up.
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