Results for 'suffering'

999 found
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  1.  60
    The World According to Suffering.Antti Kauppinen - forthcoming - In Michael S. Brady, David Bain & Jennifer Corns (eds.), The Philosophy of Suffering. London: Routledge.
    On the face of it, suffering from the loss of a loved one and suffering from intense pain are very different things. What makes them both experiences of suffering? I argue it’s neither their unpleasantness nor the fact that we desire not to have such experiences. Rather, what we suffer from negatively transforms the way our situation as a whole appears to us. To cash this out, I introduce the notion of negative affective construal, which involves practically (...)
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  2.  59
    Suffering Pains.Olivier Massin - forthcoming - In Jennifer Corns & Michael S. Brady David Bain (ed.), Philosophy of Suffering. London: Routledge.
    The paper aims at clarifying the distinctions and relations between pain and suffering. Three negative theses are defended: 1. Pain and suffering are not identical. 2. Pain is not a species of suffering, nor is suffering a species of pain, nor are pain and suffering of a common (proximate) genus. 3. Suffering cannot be defined as the perception of a pain’s badness, nor can pain be defined as a suffered bodily sensation. Three positive theses (...)
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  3. Suffering as Transformative Experience.Ian James Kidd & Havi Carel - forthcoming - In David Bain, Michael S. Brady & Jennifer Corns (eds.), The Philosophy of Suffering. Routledge.
    In this chapter we suggest that many experiences of suffering can be further illuminated as forms of transformative experience, using the term coined by L.A. Paul. Such suffering experiences arise from the vulnerability, dependence, and affliction intrinsic to the human condition. Such features can create a variety of positively, negatively, and ambivalently valanced forms of epistemically and personally transformative experiences, as we detail here. We argue that the productive element of suffering experiences can be articulated as transformative, (...)
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  4.  59
    Does Suffering Really Matter?Nicolas Delon - manuscript
    Is suffering really bad? In a robustly realistic sense? In 'On What Matters', the late Derek Parfit argued that we all have reasons to want to avoid future agony and that suffering is in itself “doubly bad”, for the one who suffers and impersonally, objectively and intrinsically so. Call it Realism about the Value of Suffering (RVS). This paper has two aims. It argues against RVS by drawing from a broadly genealogical debunking of our evaluative attitudes, showing (...)
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  5.  60
    Wild Animal Suffering is Intractable.Nicolas Delon & Duncan Purves - 2018 - Journal of Agricultural and Environmental Ethics 31 (2):239-260.
    Most people believe that suffering is intrinsically bad. In conjunction with facts about our world and plausible moral principles, this yields a pro tanto obligation to reduce suffering. This is the intuitive starting point for the moral argument in favor of interventions to prevent wild animal suffering. If we accept the moral principle that we ought, pro tanto, to reduce the suffering of all sentient creatures, and we recognize the prevalence of suffering in the wild, (...)
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  6. Suffering Without Subjectivity.Peter Carruthers - 2004 - Philosophical Studies 121 (2):99-125.
    This paper argues that it is possible for suffering to occur in the absence of phenomenal consciousness – in the absence of a certain sort of experiential subjectivity, that is. (Phenomenal consciousness is the property that some mental states possess, when it is like something to undergo them, or when they have subjective feels, or possess qualia.) So even if theories of phenomenal consciousness that would withhold such consciousness from most species of non-human animal are correct, this neednt mean (...)
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  7. Human Suffering as a Challenge for the Meaning of Life.Ulrich Diehl - 2009 - Existenz. An International Journal in Philosophy, Religion, Politics, and the Arts.
    When people suffer they always suffer as a whole human being. The emotional, cognitive and spiritual suffering of human beings cannot be completely separated from all other kinds of suffering, such as from harmful natural, ecological, political, economic and social conditions. In reality they interact with each other and influence each other. Human beings do not only suffer from somatic illnesses, physical pain, and the lack of decent opportunities to satisfy their basic vital, social and emotional needs. They (...)
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  8. Suffering and the Shape of Well-Being in Buddhist Ethics.Stephen E. Harris - 2014 - Asian Philosophy 24 (3):242-259.
    This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories (...)
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  9.  73
    Medical Expertise, Existential Suffering and Ending Life.Jukka Varelius - 2014 - Journal of Medical Ethics 40 (2):104-107.
    In this article, I assess the position that voluntary euthanasia and physician-assisted suicide ought not to be accepted in the cases of persons who suffer existentially but who have no medical condition, because existential questions do not fall within the domain of physicians’ professional expertise. I maintain that VE and PAS based on suffering arising from medical conditions involves existential issues relevantly similar to those confronted in connection with existential suffering. On that basis I conclude that if VE (...)
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  10.  17
    Is Animal Suffering Evil? A Thomistic Perspective.B. Kyle Keltz - forthcoming - Journal of Value Inquiry:1-19.
    The problem of animal suffering considers whether God would allow millions of years of animal pain, disease, and death. Philosophers who debate this issue often assume that pain and suffering are evils a loving God would not allow without good reason. Moreover, a considerable amount of the debate regarding the problem of animal suffering involves whether animals are capable of experiencing pain and suffering. But this raises the question of whether pain and suffering are intrinsically (...)
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  11. Suffering and Moral Responsibility.Jamie Mayerfeld - 1999 - Oxford University Press.
    In this work, Jamie Mayerfeld undertakes a careful inquiry into the meaning and moral significance of suffering. Understanding suffering in hedonistic terms as an affliction of feeling, he claims that it is an objective psychological condition, amenable to measurement and interpersonal comparison, although its accurate assessment is never easy. Mayerfeld goes on to examine the content of the duty to prevent suffering and the weight it has relative to other moral considerations. He argues that the prevention of (...)
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  12.  77
    The Relationship Between Workers and Animals in the Pork Industry: A Shared Suffering.Jocelyne Porcher - 2011 - Journal of Agricultural and Environmental Ethics 24 (1):3-17.
    Animal production, especially pork production, is facing growing international criticism. The greatest concerns relate to the environment, the animals’ living conditions, and the occupational diseases. But human and animal conditions are rarely considered together. Yet the living conditions at work and the emotional bond that inevitably forms bring the farm workers and the animals to live very close, which leads to shared suffering. Suffering does spread from animals to human beings and can cause workers physical, mental, and also (...)
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  13. 'To Thine Own Self Be True': On the Loss of Integrity as a Kind of Suffering.Henri Wijsbek - 2012 - Bioethics 26 (1):1-7.
    One of the requirements in the Dutch regulation for euthanasia and assisted suicide is that the doctor must be satisfied ‘that the patient's suffering is unbearable, and that there is no prospect of improvement.’ In the notorious Chabot case, a psychiatrist assisted a 50 year old woman in suicide, although she did not suffer from any somatic disease, nor strictly speaking from any psychiatric condition. In Seduced by Death, Herbert Hendin concluded that apparently the Dutch regulation now allows physicians (...)
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  14.  36
    The Spectatorship of Suffering.Lilie Chouliaraki - 2006 - Sage Publications.
    "The work is on an important topic that has been oft debated but rarely systematically studied – the political, cultural, and moral effects of distant news coverage of suffering. [The book] is extremely well steeped in the relevant literature, including semiotics, discourse analysis, meda and social theory and makes a fresh methodological contribution by looking at the codes and formats of news about suffering. It has a fresh vision and answer to some of the stickiest moral and media (...)
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  15. Human Dignity and the Ethics and Aesthetics of Pain and Suffering.Daryl Pullman - 2002 - Theoretical Medicine and Bioethics 23 (1):75-94.
    Inasmuch as unmitigated pain and suffering areoften thought to rob human beings of theirdignity, physicians and other care providersincur a special duty to relieve pain andsuffering when they encounter it. When pain andsuffering cannot be controlled it is sometimesthought that human dignity is compromised.Death, it is sometimes argued, would bepreferred to a life without dignity.Reasoning such as this trades on certainpreconceptions of the nature of pain andsuffering, and of their relationships todignity. The purpose of this paper is to laybare (...)
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  16.  93
    God’s Purpose for the Universe and the Problem of Animal Suffering.B. Kyle Keltz - forthcoming - Sophia:1-18.
    Proponents of the problem of animal suffering state that the great amount of animal death and suffering found in Earth’s natural history provides evidence against the truth of theism. In particular, philosophers such as Paul Draper have argued that regardless of the antecedent probability of theism and naturalism, animal suffering provides positive evidence for the truth of naturalism over theism. While theists have attempted to provide answers to the problem of animal suffering, almost none have argued (...)
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  17.  86
    Skepticism, Empathy, and Animal Suffering.Elisa Aaltola - 2013 - Journal of Bioethical Inquiry 10 (4):457-467.
    The suffering of nonhuman animals has become a noted factor in deciding public policy and legislative change. Yet, despite this growing concern, skepticism toward such suffering is still surprisingly common. This paper analyzes the merits of the skeptical approach, both in its moderate and extreme forms. In the first part it is claimed that the type of criterion for verification concerning the mental states of other animals posed by skepticism is overly (and, in the case of extreme skepticism, (...)
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  18. Animal Suffering, Evolution, and the Origins of Evil: Toward a “Free Creatures” Defense.Joshua M. Moritz - 2014 - Zygon 49 (2):348-380.
    Does an affirmation of theistic evolution make the task of theodicy impossible? In this article, I will review a number of ancient and contemporary responses to the problem of evil as it concerns animal suffering and suggest a possible way forward which employs the ancient Jewish insight that evil—as resistance to God's will that results in suffering and alienation from God's purposes—precedes the arrival of human beings and already has a firm foothold in the nonhuman animal world long (...)
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  19. Steps on the Spiritual Ladder: Suffering and Bliss in the Heart of God.Richard Oxenberg - manuscript
    Whence comes suffering? If the divine reality is a reality of bliss, and all is derived from this divine reality, how can suffering arise? Does the reality of God contain suffering? Might suffering be understood as a mode of bliss? These are the questions I take up in this essay. I suggest that the various states of suffering may best be understood as fragments of bliss, progressively resolved as fragmentation is overcome. Spiritual life is the (...)
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  20.  56
    Distant Suffering: Morality, Media, and Politics.Luc Boltanski - 1999 - Cambridge University Press.
    Distant Suffering examines the moral and political implications for a spectator of the distant suffering of others as presented through the media. What are the morally acceptable responses to the sight of suffering on television, for example, when the viewer cannot act directly to affect the circumstances in which the suffering takes place? Luc Boltanski argues that spectators can actively involve themselves and others by speaking about what they have seen and how they were affected by (...)
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  21.  84
    Proportionality, Terminal Suffering and the Restorative Goals of Medicine.Lynn A. Jansen & Daniel P. Sulmasy - 2002 - Theoretical Medicine and Bioethics 23 (4-5):321-337.
    Recent years have witnessed a growing concern that terminally illpatients are needlessly suffering in the dying process. This has ledto demands that physicians become more attentive in the assessment ofsuffering and that they treat their patients as `whole persons.'' Forthe most part, these demands have not fallen on deaf ears. It is nowwidely accepted that the relief of suffering is one of the fundamentalgoals of medicine. Without question this is a positive development.However, while the importance of treating (...) has generally beenacknowledged, insufficient attention has been paid to the question ofwhether different types of terminal suffering require differnt responsesfrom health care professionals. In this paper we introduce a distinctionbetween two types of suffering likely to be present at the end of life,and we argue that physicians must distinguish between these types if theyare to respond appropriately to the suffering of their terminally illpatients. After introducing this distinction and explaining its basis,we further argue that the distinction informs a (novel) principle ofproportionality, one that should guide physicians in balancing theircompeting obligations in responding to terminal suffering. As weexplain, this principle is justified by reference to the intereststerminally ill patients have in restoration, as well as in therelief of suffering, at the end of life. (shrink)
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  22.  21
    Suffering at the End of Life.Jukka Varelius - 2019 - Bioethics 33 (1):195-200.
    In the end‐of‐life context, alleviation of the suffering of a distressed patient is usually seen as a, if not the, central goal for the medical personnel treating her. Yet it has also been argued that suffering should be seen as a part of good dying. More precisely, it has been maintained that alleviating a dying patient’s suffering can make her unable to take care of practical end‐of‐life matters, deprive her of an opportunity to ask questions about and (...)
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  23. Illness, Suffering and Voluntary Euthanasia.Jukka Varelius - 2007 - Bioethics 21 (2):75–83.
    It is often accepted that we may legitimately speak about voluntary euthanasia only in cases of persons who are suffering because they are incurably injured or have an incurable disease. This article argues that when we consider the moral acceptability of voluntary euthanasia, we have no good reason to concentrate only on persons who are ill or injured and suffering.
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  24. Towards Welfare Biology: Evolutionary Economics of Animal Consciousness and Suffering[REVIEW]Yew-Kwang Ng - 1995 - Biology and Philosophy 10 (3):255-285.
    Welfare biology is the study of living things and their environment with respect to their welfare. Despite difficulties of ascertaining and measuring welfare and relevancy to normative issues, welfare biology is a positive science. Evolutionary economics and population dynamics are used to help answer basic questions in welfare biology : Which species are affective sentients capable of welfare? Do they enjoy positive or negative welfare? Can their welfare be dramatically increased? Under plausible axioms, all conscious species are plastic and all (...)
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  25. The Problem of Animal Pain and Suffering.Robert Francescotti - 2013 - In Justin McBrayer Daniel Howard-Snyder (ed.), The Blackwell Companion to the Problem of Evil. pp. 113-127.
    Here I discuss some theistic responses to the problem of animal pain and suffering with special attention to Michael Murray’s presentation in Nature Red in Tooth and Claw. The neo-Cartesian defenses he describes are reviewed, along with the appeal to nomic regularity and Murray’s emphasis on the progression of the universe from chaos to order. It is argued that despite these efforts to prove otherwise the problem of animal suffering remains a serious threat to the belief that an (...)
     
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  26.  63
    Three Concepts of Suffering.Steven D. Edwards - 2003 - Medicine, Health Care and Philosophy 6 (1):59-66.
    This paper has three main aims. The first is to provide a critical assessment of two rival concepts of suffering, that proposed by Cassell and that proposed in this journal by van Hooft. The second aim of the paper is to sketch a more plausible concept of suffering, one which derives from a Wittgensteinian view of linguistic meaning. This more plausible concept is labeled an ‘intuitive concept’. The third aim is to assess the prospects for scientific understanding of (...)
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  27. Affected Ignorance and Animal Suffering: Why Our Failure to Debate Factory Farming Puts Us at Moral Risk. [REVIEW]Nancy M. Williams - 2008 - Journal of Agricultural and Environmental Ethics 21 (4):371-384.
    It is widely recognized that our social and moral environments influence our actions and belief formations. We are never fully immune to the effects of cultural membership. What is not clear, however, is whether these influences excuse average moral agents who fail to scrutinize conventional norms. In this paper, I argue that the lack of extensive public debate about factory farming and, its corollary, extreme animal suffering, is probably due, in part, to affected ignorance. Although a complex phenomenon because (...)
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  28.  21
    Therapeutic Theodicy? Suffering, Struggle, and the Shift From the God’s-Eye View.Amber L. Griffioen - 2018 - Religions 9:99ff..
    From a theoretical standpoint, the problem of human suffering can be understood as one formulation of the classical problem of evil, which calls into question the compatibility of the existence of a perfect God with the extent to which human beings suffer. Philosophical responses to this problem have traditionally been posed in the form of theodicies, or justifications of the divine. In this article, I argue that the theodical approach in analytic philosophy of religion exhibits both morally and epistemically (...)
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  29.  32
    On the Downplay of Suffering in Nordenfelt's Theory of Illness.Bjørn Hofmann - 2013 - Health Care Analysis 21 (4):283-297.
    In his influential theory of health Nordenfelt bases the concepts of health and illness on the notions of ability and disability. A premise for this is that ability and disability provide a more promising, adequate, and useful basis than well-being and suffering. Nordenfelt uses coma and manic episodes as paradigm cases to show that this is so. Do these paradigm cases (and thus the premise) hold? What consequences does it have for the theory of health and illness if it (...)
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  30. The Unjustified-Suffering Argument for Vegetarianism.Simon R. Clarke - 2009 - In Raymond Aaron Younis (ed.), On the Ethical Life. Newcastle, UK: Cambridge Scholars Publishing. pp. 57-67.
    A major argument for vegetarianism is that eating animals causes unjustified suffering. While this argument has been articulated by several people, it has received surprisingly little attention. Here I restate it in a way that I believe is most convincing, considering and rejecting the two main justifications for causing suffering in order to eat animals. I compare it to some other prominent arguments for vegetarianism, and discuss a major objection to the argument which focuses on whether the animals (...)
     
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  31.  84
    Antifoundationalism and the Commitment to Reducing Suffering in Rorty and Madhyamaka Buddhism.Stephen Harris - 2010 - Contemporary Pragmatism 7 (2):71-89.
    In his Contingency, Irony, Solidarity, Richard Rorty argues that one can be both a liberal and also an antifoundationalist ironist committed to private self creation. The liberal commitments of Rorty's ironists are likely to be in conflict with his commitment to self creation, since many identities will undercut commitments to reducing suffering. I turn to the antifoundationalist Buddhist Madhyamaka tradition to offer an example of a version of antifoundationalism that escapes this dilemma. The Madhyamaka Buddhist, I argue, because of (...)
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  32. On the Suffering of Compassion.Peter Nilsson - 2011 - Philosophia 39 (1):125-144.
    Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then (...)
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  33.  92
    Sin and Suffering.Steven M. Duncan - manuscript
    In this essay I discuss the concept of suffering, the causes of suffering, and the Christian solution to the problem of suffering. I conclude that there is no basis, within the Christian view of things, for raising the traditional problem of evil through reflection on the fact of substantial suffering in the world. I thus respectfully suggest that the problem of evil is only a problem for non-believers, who have the wrong perspective on the nature and (...)
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  34.  84
    On the Relevance of an Argument as Regards the Role of Existential Suffering in the End-of-Life Context.Jukka Varelius - 2014 - Journal of Medical Ethics 40 (2):114-116.
    In an article recently published in the Journal of Medical Ethics, I assessed the position that voluntary euthanasia and physician-assisted suicide can be appropriate only in cases of persons who are suffering unbearably because they are ill or injured, not in cases of unbearably distressed persons whose suffering is caused by their conviction that their life will never again be worth living. More precisely, I considered one possible way of defending that position, the argument that the latter kind (...)
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  35.  76
    Suffering and Transcendence.Eugene Thomas Long - 2006 - International Journal for Philosophy of Religion 60 (1/3):139 - 148.
    This essay explores the experience of suffering in order to see to what extent it can be understood within the context of the human condition without diverting the reality of suffering or denying the meaning of human existence and divine reality. Particular attention is given to describing and interpreting what I call the transcendent dimensions of suffering with the intent of showing that in the experience of suffereing persons come up against the limits of what can be (...)
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  36.  30
    Development of Sensitivity to the Needs and Suffering of a Sick Person in Students of Medicine and Dentistry.M. J. Siemińska, M. Szymańska & K. Mausch - 2002 - Medicine, Health Care and Philosophy 5 (3):263-271.
    Doctor and patient meet in a circle of feelings determined by suffering. Sensitivity to the suffering is an axis determining the nature of the doctor and patient relationship. The patient's experience of an illness is individual, private, and very often difficult to describe. But the possibility to understand the suffering of another person comes from the fact that suffering is a universal feeling. We propose to enter the world of patient's experience by writing a letter to (...)
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  37.  47
    Suffering and the Goals of Medicine.Stan van Hooft - 1998 - Medicine, Healthcare and Philosophy 1 (2):125-131.
    Taking as its starting point a recent statement of the Goals of Medicine published by the Hastings Centre, this paper argues against the dualistic distinction between pain and suffering. It uses an Aristotelian conception of the person to suggest that malady, pain, and disablement are objective forms of suffering not dependent upon any state of consciousness of the victim. As a result, medicine effectively relieves suffering when it cures malady and relieves pain. There is no medical mission (...)
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  38.  40
    Transformative Suffering and The Cultivation of Virtue.Ian James Kidd - 2015 - Philosophy, Psychiatry, and Psychology 22 (4):291-294.
    The idea that certain experiences of suffering can be positively transformative has a central role in the practical and pastoral aspects of Christian theology. It is easy to identify different historical and doctrinal reasons why physical, mental, and spiritual suffering enjoy a central role in that tradition, but less easy to articulate and justify the provocative claim that suffering can be positively transformative. Indeed, some critics protest that the very idea is deeply offensive, on moral, theological, and (...)
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  39.  42
    The Moment of Self-Transformation: Kierkegaard on Suffering and the Subject.Samuel Cuff Snow - 2016 - Continental Philosophy Review 49 (2):161-180.
    In his self-published periodical The Moment, Søren Kierkegaard warns his reader against the possibility of “useless suffering”. Not only that, he urges the reader to make use of her suffering. Taking this caution as a point of departure, I investigate the pseudonymous Johannes Climacus’ deliberations on ethico-religious suffering in the Postscript. I demonstrate that Climacus construes suffering as useful, and with that outlines an economy of suffering that Kierkegaard delineates across his pseudonymous and non-pseudonymous work. (...)
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  40.  22
    Does Suffering Lack Meaning? A Contemporary Christian Response.Raymond‐Marie Bryce - 2017 - New Blackfriars 98 (1076):436-456.
    Anthropology's approach to answering the question of the role of suffering in our lives is limited to empirical data and at best describes an individual's capability to endure it and make sense of it. Levinas was at odds to find meaning in suffering once it had exceeded certain proportions. Various cultures demonstrate greater and lesser capacities for integrating corporate suffering when it has crossed a significant threshold. What is the role of ritual and productive suffering in (...)
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  41.  89
    Infant Suffering Revisited.Andrew Chignell - 2001 - Religious Studies 37 (4):475-484.
    I respond to two sets of objections to my characterization of infant suffering and the problem that it presents to traditional theism. My main theses were that infant suffering to death is not ‘horrendous’ in the technical sense defined, but that a good God still needs to "balance off" rather than "defeat" such suffering. David Basinger, on the other hand, claims that some infant suffering should be considered horrendous, while Nathan Nobis suggests that such suffering (...)
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  42.  19
    Does Suffering Lack Meaning? A Contemporary Christian Response.Bryce Raymond‐Marie - 2017 - New Blackfriars 98 (1075).
    Anthropology's approach to answering the question of the role of suffering in our lives is limited to empirical data and at best describes an individual's capability to endure it and make sense of it. Levinas was at odds to find meaning in suffering once it had exceeded certain proportions. Various cultures demonstrate greater and lesser capacities for integrating corporate suffering when it has crossed a significant threshold. What is the role of ritual and productive suffering in (...)
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  43.  14
    Does Suffering Lack Meaning? A Contemporary Christian Response.Bryce Raymond-Marie - 2017 - New Blackfriars 98 (1075).
    Anthropology's approach to answering the question of the role of suffering in our lives is limited to empirical data and at best describes an individual's capability to endure it and make sense of it. Levinas was at odds to find meaning in suffering once it had exceeded certain proportions. Various cultures demonstrate greater and lesser capacities for integrating corporate suffering when it has crossed a significant threshold. What is the role of ritual and productive suffering in (...)
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  44.  18
    Does Suffering Lack Meaning? A Contemporary Christian Response.Raymond‐Marie Bryce - 2016 - New Blackfriars 97 (1072).
    Anthropology's approach to answering the question of the role of suffering in our lives is limited to empirical data and at best describes an individual's capability to endure it and make sense of it. Levinas was at odds to find meaning in suffering once it had exceeded certain proportions. Various cultures demonstrate greater and lesser capacities for integrating corporate suffering when it has crossed a significant threshold. What is the role of ritual and productive suffering in (...)
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  45.  37
    Evil and Suffering in Jewish Philosophy.Oliver Leaman - 1995 - Cambridge University Press.
    The problems of evil and suffering have been extensively discussed in Jewish philosophy, and much of the discussion has centred on the Book of Job. In this study Oliver Leaman poses two questions: how can a powerful and caring deity allow terrible things to happen to obviously innocent people, and why have the Jewish people been so harshly treated throughout history, given their status as the chosen people? He explores these issues through an analysis of the views of Philo, (...)
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  46.  14
    Does Suffering Lack Meaning? A Contemporary Christian Response.Bryce Raymond-Marie - 2017 - New Blackfriars 98 (1074).
    Anthropology's approach to answering the question of the role of suffering in our lives is limited to empirical data and at best describes an individual's capability to endure it and make sense of it. Levinas was at odds to find meaning in suffering once it had exceeded certain proportions. Various cultures demonstrate greater and lesser capacities for integrating corporate suffering when it has crossed a significant threshold. What is the role of ritual and productive suffering in (...)
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  47.  9
    Suffering and the Human Terroir.Rick Muller - 2017 - Anthropology of Consciousness 28 (2):156-164.
    Fully embracing one's embodied suffering, rather than denying it or mentally explaining it away, can open an individual to a broader sense of interbeing, to the ability to endure, survive, and move through pain and toward a deeper sense of compassion, peace, joy, and liberation. The self benefits from exploring interbeing using an environmental metaphor to consider the human body: the body as terroir. Terroir is analogous to the specific microclimate and natural environment in which quality wine is produced. (...)
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  48.  35
    Positive and Negative Models of Suffering: An Anthropology of Our Shifting Cultural Consciousness of Emotional Discontent.James Davies - 2011 - Anthropology of Consciousness 22 (2):188-208.
    I explore how many within modern industrial societies currently understand, manage, and respond to their emotional suffering. I argue that this understanding and management of suffering has radically altered in the last 30 years, creating a new model of suffering, “the negative model” (suffering is purposeless), which has largely replaced the “positive model” (suffering is purposeful) that prevailed in the 18th and 19th centuries. This shift has been hastened by what I call the “rationalization of (...)
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  49.  46
    Liberalism and Human Suffering: Materialist Reflections on Politics, Ethics, and Aesthetics.Asma Abbas - 2010 - Palgrave-Macmillan.
    This book investigates the sources and implications of our encounters with suffering in contemporary politics and culture, exploring the forces that determine ...
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  50.  46
    Philosophy of Suffering.Michael S. Brady, David Bain & Jennifer Corns (eds.) - forthcoming - London: Routledge.
    A collection, edited by David Bain, Michael Brady, and Jennifer Corns, originating in our Value of Suffering Project. Table of Contents: Michael Wheeler - ‘How should affective phenomena be studied?’; Julien Deonna & Fabrice Teroni – ‘Pleasures, unpleasures, and emotions’; Hilla Jacobson – ‘The attitudinal representational theory of painfulness fleshed out’; Tim Schroeder – ‘What we represent when we represent the badness of getting hurt’; Hagit Benbaji – ‘A defence of the inner view of pain’; Olivier Massin – ‘ (...) pain’; Frederique de Vignemont – ‘The value of threat’; Colin Leach – ‘Bad feelings can be good and good feelings can be bad’; Tasia Scrutton – ‘Mental suffering and the experience of beauty’; Brock Bastian – ‘From suffering to satisfaction: why we need pain to feel pleasure’; Marilyn McCord Adams – ‘Pain and moral agency’; Jennifer Corns – ‘Hedonic rationality’; Jonathan Cohen & Matthew Fulkerson – ‘Suffering and rationality’; Tom McClelland – ‘Suffering invites understanding’; Michael Brady – ‘Suffering as a virtue’; Glen Pettigrove TBA. Further authors TBA. (shrink)
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