Results for 'Cherry Hense'
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- Music Use for Mood Regulation: Self-Awareness and Conscious Listening Choices in Young People With Tendencies to Depression.Joanna Stewart,Sandra Garrido,CherryHense &Katrina McFerran -2019 -Frontiers in Psychology 10.
- The Moral Psychology of Anger.MyishaCherry &Owen Flanagan (eds.) -2017 - London: Rowman & Littlefield.The Moral Psychology of Anger is the first comprehensive study of the moral psychology of anger from a philosophical perspective. The collection provides an inclusive view of anger from a variety of philosophical perspectives.
- The Case for Rage: Why Anger Is Essential to Anti-Racist Struggle.Myisha V.Cherry -2021 - New York, USA: Oxford University Press.When it comes to injustice, especially racial injustice, rage isn't just an acceptable response-it's crucial in order to fuel the fight for change. Anger has a bad reputation. Many people think that it is counterproductive, distracting, and destructive. It is a negative emotion, many believe, because it can lead so quickly to violence or an overwhelming fury. And coming from people of color, it takes on connotations that are even more sinister, stirring up stereotypes, making white people fear what an (...) angry other might be capable of doing, when angry, and leading them to turn to hatred or violence in turn, to squelch an anger that might upset the racial status quo. According to philosopher MyishaCherry, anger does not deserve its bad reputation. It is powerful, but its power can be a force for good. And not only is it something we don't have to discourage, it's something we ought to cultivate actively. People fear anger because they paint it in broad strokes, but we can't dismiss all anger, especially not now. There is a form of anger that in fact is crucial in the anti-racist struggle today. This anti-racist anger, whatCherry calls Lordean rage, can use its mighty force to challenge racism: it aims for change, motivates productive action, builds resistance, and is informed by an inclusive and liberating perspective. People can, and should, harness Lordean rage and tap into its unique anti-racist potential. We should not suppress it or seek to replace it with friendly emotions. If we want to effect change, and take down racist structures and systems, we must manage it in the sense of cultivating it, and keeping it focused and strong.Cherry makes her argument for anti-racist anger by putting Aristotle in conversation with Audre Lorde, and James Baldwin in conversation with Joseph Butler. The Case for Rage not only uses the tools of philosophy to articulate its arguments, but it sharpens them with the help of social psychology and history. The book is philosophically rich and yet highly accessible beyond philosophical spheres, issuing an urgent call to all politically and socially engaged readers looking for new, deeply effective tools for changing the world. Its message will resonate with the enraged and those witnessing such anger, wondering whether it can help or harm. Above all, this book is a resource for the activist coming to grips with a seemingly everyday emotion that she may feel rising up within her and not know what to do with. It shows how to make sure anger doesn't go to waste, but instead leads to lasting, long-awaited change. (shrink)
- Gendered Failures in Extrinsic Emotional Regulation; Or, Why Telling a Woman to “Relax” or a Young Boy to “Stop Crying Like a Girl” Is Not a Good Idea.MyishaCherry -2019 -Philosophical Topics 47 (2):95-111.I argue that gendered stereotypes, gendered emotions and attitudes, and display rules can influence extrinsic regulation stages, making failure points likely to occur in gendered-context and for reasons that the emotion regulation literature has not given adequate attention to. As a result, I argue for ‘feminist emotional intelligence’ as a way to help escape these failures. Feminist emotional intelligence, on my view, is a nonideal ability-based approach that equips a person to effectively reason about emotions through an intersectional lens and (...) use emotions to inform how we think and react to the world. This includes being attuned to the ways in which the world and our emotional lives are structured by and favors men. It stresses the need to be attuned to, as well as resist and challenge gender-based stereotypes and attitudes around emotions, paying close attention to the ways those stereotypes, norms, and attitudes differ across race, class, ethnicity, et cetera. (shrink)
- Solidarity Care: How to Take Care of Each Other in Times of Struggle.MyishaCherry -2020 -Public Philosophy Journal 3 (1):12.Being aware of social injustices can cause existential and mental pain; comes with a burden; and may impede a flourishing life. However, I shall argue that this is not a reason to despair or to choose to be willfully ignorant. Rather, it’s a reason to conclude that being conscious is not enough. Rather, during times of oppression, resisters must also prioritize well-being. One way to do this is by extending what I refer to as solidarity care. I begin by providing (...) an account of solidarity care. I then offer pragmatic ways in which one can extend solidarity care to others. I conclude by responding to two possible worries. (shrink)
- Glück und Skepsis: Ludwig Marcuses Philosophie des Humanismus.Karl-HeinzHense -2000 - Würzburg: Königshausen & Neumann.No categories
- Westfalischer frieden: Dokumentation Des vertragstextes (in auszugen) mitbibliographie.A.Hense -1998 -Rechtstheorie 29 (2):235-258.No categoriesExport citation
Bookmark - Image, sound & story: the art of telling in film.Cherry Potter -1990 - London: Secker & Warburg.
- Value-Based Protest Slogans: An Argument for Reorientation.MyishaCherry -2021 - In Michael Cholbi, Brandon Hogan, Alex Madva & Benjamin S. Yost,The Movement for Black Lives: Philosophical Perspectives. New York, NY: Oxford University Press, Usa. pp. 13.When bringing philosophical attention to bear on social movement slogans in general, philosophers have often focused on their communicative nature—particularly the hermeneutical failures that arise in discourse. Some of the most popular of these failures are illustrated in ‘all lives matter’ retorts to ‘black lives matter’ pronouncements. Although highlighting and criticizing these failures provides much needed insight into social movement slogans as a communicative practice, I claim that in doing so, philosophers and slogans’ users risk placing too much importance on (...) outgroup understandings. This emphasis is misguided because gaining such uptake is not required of particular slogans to perform their functions; indeed it is an inherent risk of them. I show how such an emphasis can also be distracting to users. Since social movement slogans that express values are first and foremost for users, I argue for a shift in focus in what these slogans (such as ‘Black Is Beautiful’ and the more recent ‘Black Lives Matter’) do for users, as well as what they demand from users and enable them to express. When slogans have done these things, regardless of uptake, we can say they have performed one of their key functions. (shrink)
- Regulative rules and constitutive rules.ChristopherCherry -1973 -Philosophical Quarterly 23 (93):301-315.No categories
- Plato, Aristotle, and the purpose of politics.Kevin M.Cherry -2012 - New York: Cambridge University Press.In this book, Kevin M.Cherry compares the views of Aristotle and Plato about the practice, study, and above all, the purpose of politics.
- La imagen como forma : los experimentos sensibles de Mario Bellatin (2000-2003).Cherri Leonel -2018 - In Hugo Echagüe & Leonel Cherri,El texto como reflexividad: crítica y teoría en la literatura. Santa Fe, Argentina: Universidad Nacional del Litoral.Export citation Bookmark
- Up against the Wall, 1982.Cherrie Moraga -1988 -Feminist Studies 14 (3):436.No categories
- Political anger.MyishaCherry -2021 -Philosophy Compass 17 (2):e12811.Philosophy Compass, Volume 17, Issue 2, February 2022.
- Sex, Abortion, and Infanticide: The Gulf between the Secular and the Divine.Mark J.Cherry -2011 -Christian Bioethics 17 (1):25-46.This paper critically explores key aspects of the gulf between traditional Christian bioethics and the secular moral reflections that dominate contemporary bioethics. For example, in contrast to traditional Christian morality, the established secular bioethics judges extramarital sex acts among consenting persons, whether of the same or different sexes, as at least morally permissible, affirms sexual freedom for children to develop their own sexual identity, and holds the easy availability of abortion and infanticide as central to the liberty interests of women. (...) Secular bioethics seeks to separate children from the authority of their parents, placing children themselves as in authority to make their own judgments about appropriate lifestyle choices, including sexual behaviors. As I argue, however, absent God, there exists no standpoint outside of our own cultural sociohistorically conditioned understanding from which to communicate any deeper perspective of reality or the bioethics that such a perspective would secure. Consequently, rather than discerning moral truth, secular bioethics merely affirms its own particular cultural sociohistorically conditioned ideological perspective. It is a social and political worldview bereft of definitive moral foundation, independent moral authority, or unambiguous content. (shrink)
- Love, Anger, and Racial Injustice.MyishaCherry -2018 - In Adrienne M. Martin,The Routledge Handbook of Love in Philosophy. New York: Routledge Handbooks in Philoso.Luminaries like Martin Luther King, Jr. urge that Black Americans love even those who hate them. This can look like a rejection of anger at racial injustice. We see this rejection, too, in the growing trend of characterizing social justice movements as radical hate groups, and people who get angry at injustice as bitter and unloving. Philosophers like Martha Nussbaum argue that anger is backward-looking, status focused, and retributive. Citing the life of the Prodigal Son, the victims of the Charleston (...) Church shooting, Gandhi, and King, she claims that we should choose love instead of anger – not only in our intimate relationships but also in the political realm. Buddhist monk and scholar, Śāntideva, argued that anger is an obstacle to love. Anger leads to suffering. Love frees us from suffering. All this makes an initially compelling case against anger at racial injustice. In addition, although philosophers Jeffrie Murphy and Antti Kauppinen argue that anger communicates self-respect and valuing, respectively––they make no connection between agape love and anger. In this essay I’ll show that the love King and others have in mind––agape love––is not only compatible with anger at hateful racists and complicit others, but finds valuable expression in such anger. (shrink)
- Science and complexity.R. D.Cherry -1972 - [Cape Town]: University of Cape Town.
- Conscience Clauses, the Refusal to Treat, and Civil Disobedience—Practicing Medicine as a Christian in a Hostile Secular Moral Space.Mark J.Cherry -2012 -Christian Bioethics 18 (1):1-14.
- The Errors and Limitations of Our “Anger-Evaluating” Ways.MyishaCherry -2017 - In Myisha Cherry & Owen Flanagan,The Moral Psychology of Anger. London: Rowman & Littlefield. pp. 49-65.In this chapter I give an account of how our judgments of anger often play out in certain political instances. While contemporary philosophers of emotion have provided us with check box guides like “fittingness” and “size” for evaluating anger, I will argue that these guides do not by themselves help us escape the tendency to mark or unmark the boxes selectively, inconsistently, and erroneously. If anger—particularly anger in a political context—can provide information and spark positive change or political destruction, then (...) we have moral reasons to evaluate it properly. But can we? And what are the limitations and errors we often face when evaluating anger? -/- I will begin by laying out the ways in which we evaluate emotions and the moral and epistemic errors we attribute to the angry agent in judgments of disapproval. Then I attempt to answer the question: How do we judge political anger improperly? An improper evaluation, in my view, does not take into account relevant information that is needed to evaluate the anger. An overly generous, uninformed, biased, or selfish process of evaluation produces an improper evaluation. We see this occur when we immediately evaluate anger. I will also identify two social discursive practices of improper evaluation as well as the moral and epistemic errors committed when anger evaluators participate in these practices. (shrink)
- Mine and mattering.ChristopherCherry -1986 -Philosophy and Phenomenological Research 47 (2):297-304.No categories
- Is a market in human organs necessarily exploitative?Mark J.Cherry -2000 -Public Affairs Quarterly 14 (4):337--360.Creation of for-profit markets in organs for transplantation ignites in many deep moral repugnance. Proposals to broker organs have been denounced by the US Congress and professional groups alike. Financial incentives are believed to undermine consent, coercing the poor into selling their organs, violating human dignity, and improperly commodifying the human body; such concerns are held to trump the possibility of increasing life-sustaining transplants. While such views summarize the apparent global consensus which marks worldwide prohibition of the sale of human (...) organs, I argue that closer examination reveals significant grounds for concluding that markets would be more successful in preventing exploitation, preserving human dignity, and protecting against improper commodification than governmental bureaucratic procedures for procuring and allocating organs. (shrink)
- Vale Christopher Hitchens.MattCherry -2012 -The Australian Humanist (105):13.No categoriesExport citation Bookmark
- Agreement, Objectivity and the Sentiment of Humanity.ChristopherCherry -1975 - In Richard Stanley Peters,Nature and conduct. New York: St. Martin's Press. pp. 83--98.Export citation Bookmark
- On characterizing the extraordinary.ChristopherCherry -1975 -Ratio (Misc.) 17 (1):52 - 64.IT SEEMS PLAUSIBLE TO DIVIDE ALLEGEDLY EXTRAORDINARY EVENTS, "SECULAR" OR OTHERWISE, INTO TWO BROAD CATEGORIES. THE FIRST CATEGORY COMPRISES EVENTS WHICH APPEAR TO BE EXTENSIONS OF THE FAMILIAR, SINCE THEIR CHARACTERIZATION APPARENTLY INCORPORATE A REFERENCE TO EVENTS WHICH ARE SCIENTIFICALLY COMMONPLACE. THE SECOND COMPRISES EVENTS WHICH APPEAR TO BE TOTAL BREAKS WITH THE FAMILIAR, SINCE APPARENTLY NO SUCH REFERENCES CAN BE ELICITED. THE WRITER EXAMINES IN DETAIL POSSIBLE BASES FOR THE DISTINCTION, IN CONNECTION, ESPECIALLY, WITH THE NOTION OF THE DEFEASIBILITY (...) OF AN ACTION. HE CONCLUDES THAT ALTHOUGH THE DISTINCTION CANNOT IN THE END BE SUSTAINED, ANY ATTEMPT TO PROVIDE A COHERENT LOGIC OF THE MIRACULOUS MUST TAKE ACCOUNT OF A NUMBER OF POINTS ARISING FROM THE EXAMINATION. (shrink)
- 13. Aesch. Choeph. v. 410 sqq.OttoHense -1869 -Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 29 (1-4):554-558.No categories
- A. Zur kritik und erklärung der schriftsteller.OttoHense,Fr Lorenz &W. Junghans -1868 -Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 27 (3):534-552.No categories
- XXII. Zum Ion des Euripides.O.Hense -1901 -Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 60 (1-4):381-401.No categories
- Medical Fact and Ulcer Disease: A Study in Scientific Controversy Resolution.MarkCherry -2002 -History and Philosophy of the Life Sciences 24 (2):249 - 273.This study seeks to advance the understanding of controversy resolution in science. I take as a case study conceptualization and treatment of ulcer disease. Analysis of causal accounts and effective treatments illustrate the ways in which competing parallel research programs in medicine embody opposing social, political, and economic forces which are bound to the epistemological dimensions of scientific controversy (e.g., standards of evidence, reference, and inference), and which in turn shift perception of the burden of proof. The analysis illustrates the (...) ways in which (1) medical diagnoses create as much as discover useful distinctions and (2) epistemic and non epistemic values divide scientists into competing research programs, as well as (3) the ways in which these structures often effectively prevent scientific controversy closure. (shrink)
- The Impact of Normative Influence and Locus of Control on Ethical Judgments and Intentions: a Cross-Cultural Comparison.JohnCherry -2006 -Journal of Business Ethics 68 (2):113-132.The study extends the Theory of Planned Behavior (TPB) in a cross-cultural setting, incorporating ethical judgments and locus of control in a comparison of Taiwanese and US businesspersons. A self-administered survey of 698 businesspersons from the US and Taiwan examined several hypothesized differences. Results indicate that while Taiwanese respondents have a more favorable attitude toward a requested bribe than US counterparts, and are less likely to view it as an ethical issue, their higher locus externality causes ethical judgments and behavioral (...) intentions to conform to normative influences of in groups and superiors. In the Taiwanese sample, locus externality effectively functions as a countervailing pressure against the unethical behavior in the scenario. No such effect is found in the US sample. A path model fitted to the data shows that locus internals exhibit more consistency among attitudes, judgments, and behavioral intentions than locus externals. Implications for managers and researchers are discussed, and suggestions and precautions for development of efficacy-enhancement programs are offered. (shrink)
- On James Baldwin and Black Rage.MyishaCherry -2022 -Critical Philosophy of Race 10 (1):1-21.What I aim to elucidate in this article is Baldwin's moral psychology of anger in general, and black rage in particular, as seen in his nonfiction. I'll show that Baldwin's thinking is significant for moral psychology and is relevant to important questions at the intersection of philosophy of emotions, race, and social philosophy. It also has pragmatic application to present-day anti-racist struggle. Baldwin's theoretical account of Black rage, I'll argue, dignifies Blacks by centering them as people with agential capacities and (...) provides them with a pragmatic politics of rage that is useful in the fight against white supremacy and racial injustice. (shrink)
- Individually Directed Informed Consent and the Decline of the Family in the West.Mark J.Cherry -2015 - In Ruiping Fan,Family-Oriented Informed Consent: East Asian and American Perspectives. Cham: Springer Verlag.
- Human suffering and the limits of secular bioethics.MarkCherry -2014 - In Ronald Michael Green & Nathan J. Palpant,Suffering and Bioethics. New York, US: Oup Usa.Export citation Bookmark
- It Got Her Over.Cherrie Moraga -1988 -Feminist Studies 14 (3):433.No categories
- Vincent Reyes: Coach.Cherry Reyes -2010 -Budhi: A Journal of Ideas and Culture 14 (2 & 3):369-370.Export citation Bookmark
- Physician-Assisted Suicide and Voluntary Euthanasia: How Not to Die as a Christian.Mark J.Cherry -2018 -Christian Bioethics 24 (1):1-16.No categories
- Black People Look Up and Down, White People Look Away: Charles Mills, James Baldwin, and White Ignorance.MyishaCherry -2022 -Radical Philosophy Review 25 (2):219-235.I examine how James Baldwin explored white ignorance—as conceived by Charles Mills—in his work. I argue that Baldwin helps us understand Mills’s account of white ignorance more deeply, showing that while only mentioned briefly by Mills, Baldwin provides fruitful insights into the phenomenon. I also consider the resources Baldwin provides to find a way out of white ignorance. My aim is to link these thinkers in ways that have been largely ignored.
- The normativity of the natural: human goods, human virtues, and human flourishing.Mark J.Cherry (ed.) -2009 - [Dordrecht]: Springer.Perhaps nature is simply a challenge to be addressed, overcome, and set aside.This volume is a critical exploration of natural law theory.
- UnMuted: Conversations on Prejudice, Oppression, and Social Justice.MyishaCherry -2019 - New York: Oxford University Press.Why do people hate one another? Who gets to speak for whom? Why do so many people combat prejudice based on their race, sexual orientation, or disability? What does segregation look like today? Many of us ponder and discuss urgent questions such as these at home, and see them debated in the media, the classroom, and our social media feeds, but many of us don't have access to the important new ways philosophers are thinking about these very issues. Enter UnMute, (...) the popular podcast hosted by MyishaCherry, which hosts a diverse group of philosophers and explores their cutting-edge work through casual conversation. -/- This book collects 31 ofCherry's lively and timely interviews, offering an accessible resource through which to encounter some of philosophy's most socially and politically engaged, public-facing work. Its original illustrations, depicting the interview subjects up close, show just how broad a range of philosophers--black, white, and brown, male and female, queer and straight, abled and disabled--are at the center of crucial contemporary conversations.Cherry asks philosophers to talk about their ideas in ways that anyone can understand, explaining how they got interested in philosophy, and why the questions they investigate matter urgently. -/- Along with the interviews, the volume provides a foreword by Cornel West, a section in which all the interviewees explain how they got into philosophy, and a "Say What?" glossary defining terms that might be new to some readers. Like the podcast that inspired it, the book welcomes in those new to these philosophical questions, those captivated by questions of race, class, gender, and other issues and looking for a new lens through which to examine them, and those well-versed in public philosophy looking for a one-stop guide. (shrink)
- Feeling Revengeful.MyishaCherry -2023 -Passion: Journal of the European Philosophical Society for the Study of Emotion 1 (1):18-30.I provide an account of feeling revengeful and I do so while rejecting the view that anger is ‘the emotion’ of revenge and that to be angry, conceptually, is to have a desire for vengeance. My aim is to challenge us to see the complex dimensions of revenge as feeling(s), which will also disprove the above views. I also make a case for precision in the ways we describe our affective states and trouble the tendency to necessarily link anger to (...) revenge, anger’s action tendency to vengeance, and view angry people as ‘the avengers.’ -/- . (shrink)No categories
- On Human Communication.Models of Man.ColinCherry &Herbert A. Simon -1958 -Philosophy and Phenomenological Research 18 (4):549-550.No categories
- Kidney for Sale by Owner.Mark J.Cherry -2017 -International Journal of Applied Philosophy 31 (2):171-187.This paper defends an in principle understanding of the authority of persons over themselves and, in consequence, argues for significant limits on morally permissible state authority. It also defends an account of the limits of permissible state action that distinguishes between the ability of persons to convey authority to common projects and what may be judged virtuous, good, safe, or proper to do. In terms of organ transplantation policy, it concludes that it is morally acceptable, and should be legally permissible, (...) for individuals to sell one of their kidneys while living, pocketing the cash to use as that person sees fit to advance their own understanding of their own best interests. Morally objectionable policy proposals, I argue, are not those that encourage individuals to sell a redundant kidney while living or families to sell the organs of a recently deceased loved one, but those that seek coercively to confiscate the organs of the recently deceased. Recognizing the authority of persons over themselves, and their ability to convey moral authority to common projects, including the sale of human organs for transplantation, would shed light on the medical marketplace and clarify public policy, while increasing the efficiency and effectiveness of procuring human organs for transplantation. (shrink)
- The normativity of the natural : can philosophers pull morality out of the magic hat of human nature?Mark J.Cherry -2009 - InThe normativity of the natural: human goods, human virtues, and human flourishing. [Dordrecht]: Springer.
- Forgiveness, Exemplars, and the Oppressed.MyishaCherry -2017 - In Kathryn J. Norlock,The Moral Psychology of Forgiveness. Rowman & Littlefield International. pp. 55-72.I argue that while moral exemplars are useful, we must be careful in our use of them. I first describe forgiveness exemplars that are often used to persuade victims to forgive such as Nelson Mandela, Martin Luther King Jr., and Jesus of Nazareth. I also explain how, for Kant, highlighting these figures as moral exemplars can be useful. I then explain two kinds of rhetorical strategies that are used when attempting to convince victims to forgive. Last, I explain (a la (...) Kant) how the use of exemplars does not empower but instead disempowers victims. My overall claim is that using exemplars to persuade victims to forgive is problematic. It is best if we rely on decisive reasons to forgive instead of focusing on people who have forgiven. (shrink)
- The miracle of you.CleereCherry Reaves -2023 - Nashville, Tennessee: Thomas Nelson. Edited by Alejandra Barajas.A beautiful celebration of your child's uniqueness among all of God's creation, this colorful picture book by CleereCherry Reaves speaks the words on your heart about what a God-given miracle your little one will always be.No categories
- The Consumerist Moral Babel of the Post-Modern Family.M. J.Cherry -2015 -Christian Bioethics 21 (2):144-165.
- Aristotle’s “Certain Kind of Multitude”.Kevin M.Cherry -2015 -Political Theory 43 (2):185-207.Political theorists have recently emphasized the popular dimension of Aristotle’s political thought, and many have called attention to Aristotle’s assertion that certain multitudes should share in the city’s deliberations. In this article, I explore the “part of virtue and prudence” Aristotle believes necessary for a multitude to participate in political life. I argue, first, that military service helps citizens develop the “part of virtue” necessary for political participation and, second, that the “part of prudence” Aristotle has in mind is sunesis. (...) I argue, moreover, that military virtue helps citizens acquire sunesis and guides its exercise. Aristotle recognizes the limitations and potential dangers of military virtue and attempts to avoid these, in part by offering a new understanding of military virtue to offset the Spartan. Understanding the “part of virtue and prudence” citizens have helps understand their role in a polity but also points to how those citizens, and their regime, can be improved. (shrink)
- What an [En]tangled Web We Weave: Emotions, Motivation, and Rethinking Us and the “Other”.MyishaCherry -2017 -Hypatia 32 (2):439-451.In Entangled Empathy, Lori Gruen offers an alternative ethic for our relationships with animals. In this article, I examine Gruen's account of entangled empathy by first focusing on entangled empathy's relation to the moral emotions of sympathy, compassion, and other emotions. I then challenge Gruen's account of how entangled empathy moves us to attend to others. Lastly, and without intending to place humans at the center of the conversation, I reflect on the ways entangled empathy can help us solve some (...) human problems—particularly the racial divide in the United States. (shrink)
- Does Aristotle's polis exist 'by nature'?K.Cherry &E. A. Goerner -2006 -History of Political Thought 27 (4):563-585.Aristotle claims man is a political animal and that the polis exists by nature. Taking literally his analogy between the legislator and the craftsman, Aristotle's critics contend that he 'blunders' because the polis is artificial, devised by a legislator/founder and imposed on a people. We defend Aristotle's claims by showing, first, how Aristotle's claim that man is by nature an animal possessing logos -- speech/reason -- grounds his account of the natural development of the polis out of the earliest partnerships (...) (which the critics concede are natural); second, that the person who first brought people together in a polis may well have done so without realizing the scope of his actions; and, finally, that the developmental process is clearly one of praxis (action), not poisis (making, the imposition of a form on matter). Aristotle's claims are evidenced by the Homeric hero Philoctetes, whom one critic takes to disprove Aristotle's theses. (shrink)
- Annals of Bioethics: Regional Perspectives in Bioethics.Mark J.Cherry &John F. Peppin -2003 - Taylor & Francis.Regional Perspectives in Bioethics" illustrates the ways in which the national and international political landscape encompasses persons from diverse and often fragmented moral communities with widely varying moral intuitions, premises, evaluations and commitments.
- Arte y violencia en América Latina.Leonel Cherri -2018 - In Hugo Echagüe & Leonel Cherri,El texto como reflexividad: crítica y teoría en la literatura. Santa Fe, Argentina: Universidad Nacional del Litoral.Export citation Bookmark
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
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