Elizabeth D.Heineman (dir.), Sexual Violence in Conflict Zones. From the Ancient World to the Era of Human Rights.Fabrice Virgili -2014 -Clio 39:271-273.detailsL’ouvrage dirigé parElizabeth D.Heineman est le prolongement d’une conférence organisée en 2006 à l’université d’Iowa sous le titre « Conférence sur les droits de l’homme pour combattre la violence sexuelle dans les zones de conflit ». En réunissant des chercheuses et chercheurs, essentiellement d’universités états-uniennes, qui tous étaient confrontés à la violence sexuelle dans le champ qui était le leur, l’ambition n’était pas celle de l’exhaustivité mais bien d’inscrire ces violences da...
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Equality of the damned: The execution of women on the cusp of the 21st century.Elizabeth Rapaport -unknowndetailsThis article explores why women are rarely executed and examines the execution of four women in the Post-Furman Era, focusing on the execution of Karla Faye Tucker.
Language, spectacle and body in Anthony Drazen's hurlyburly.Elizabeth Walden -2004 -Angelaki 9 (3):91 – 100.details“Give me a body then”: this is the formula of philosophical reversal. The body is no longer the obstacle that separates thought from itself, that which it has to overcome to reach thinking. It is o...
La servante géante.Elizabeth D. Inandiak -2020 -Multitudes 4:194-198.detailsDans l’aube qui succéda à l’éruption du 26 octobre 2010, Bu Pujo succomba à ses brûlures. À cette nouvelle, le volcan disparut. Il ne restait plus, au nord, qu’un écran de nuages figés dans l’épouvante. Cela faisait un grand vide, un immense courant d’air froid dans lequel la montagne de feu avait été emportée. Au petit matin, le Merapi avait disparu parce que celle qui le portait était morte. Oui, Bu Pujo portait le volcan comme ces lourds paniers d’offrandes qu’elle (...) chargeait sur son dos le jour de la procession. Elle en portait la responsabilité, comme son propre enfant, avec ses prodiges et ses tares. Voilà pourquoi Bu Pujo avait l’air d’une géante. (shrink)
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Just Rewards: Children and Adults Equate Accidental Inequity with Intentional Unfairness.Elizabeth Donovan &Deborah Kelemen -2011 -Journal of Cognition and Culture 11 (1-2):137-150.detailsHumans expect resources to be distributed fairly. They also show biases to construe all acts as intentional. This study investigates whether every unequal distribution is initially assumed to be intentional unfairness. Study 1 presents a control group of adults with a movie showing one individual accidentally receiving less reward than expected for a task. The experimental group was shown the same scenario, except that the individual was now in the presence of an additional person who received the full reward. Despite (...) the similarity of the scenarios, as predicted, participants in the control condition responded as if the disappointing reward was accidental, while those in the experimental condition responded as if the act was intentional: Their tendency to avoid the “perpetrator” did not differ from that of participants in another control condition who saw an intentionally unfair reward distribution. In Study 2, 7- and 8-year-old children’s results replicated those of adults. Implications for social and moral cognition are discussed. (shrink)
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Can Serving the Public Interest also Interest the Public? A Content Analysis of the Yahoo! News Portal.Elizabeth K. Dougall,Patricia A. Curtin,Lois A. Boynton &Rachel Mersey -2006 -Proceedings of the International Association for Business and Society 17:93-97.detailsA functioning democracy depends on the free flow of information in the marketplace of ideas, creating an informed citizenry that can engage in public debate.This study examines the most-used online news portal, Yahoo!, to determine if the news media industry can be simultaneously profitable and socially responsible, providing the public with news that is both informative and engaging in an increasingly global world.
Bertrand Russel's Dialogue with His Contemporaries.Elizabeth Ramsden Eames &George Kimball Plochmann -1989 - Carbondale: Southern Illinois University Press. Edited by Bertrand Russell.detailsProfessor Eames explores the development of Russell’s own philosophy in interaction with ten of his contemporaries: Bradley, Joachim, Moore, Frege, Meinong, Whitehead, Wittgenstein, Schiller, James, and Dewey. Her examination of these interactions affords a new historical perspective on 20th century analytic philosophy as well as a deeper understanding of Russell’s philosophy and its influence.
The preservation of academic freedom: Tenure is not enough.A. FranzElizabeth &Hayne Harlene -2006 -Behavioral and Brain Sciences 29 (6):577.detailsThe original purpose of tenure has become clouded by the process by which it is granted. In New Zealand, tenure and academic freedom are separate, with academic freedom protected by legislation. Clearly, tenure is neither necessary nor sufficient to protect academic freedom. Individuals and universities must do more to guard academic freedom in order to encourage, nurture, and protect it. (Published Online February 8 2007).
Virginie Valentin, L’art chorégraphique occidental, une fabrique du féminin. Essai d’anthropologie esthétique.Elizabeth Claire -2014 -Clio 40:323-323.detailsDans son livre d’anthropologie esthétique sur L’art chorégraphique occidental, une fabrique du féminin, inspiré de sa thèse soutenue en 2005 à l’Université de Toulouse 2, Virginie Valentin propose d’étudier le « nœud entre émotion esthétique et danse classique » (p. 11) qui donnerait aujourd’hui aux jeunes filles françaises l’envie de pratiquer le ballet. Croisant entretiens de danseuses professionnelles et amatrices sur leurs expériences de l’apprentissage du ballet, avec une analyse littéra...
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Creaturely Virtues in Jonathan Edwards.Elizabeth Agnew Cochran -2007 -Journal of the Society of Christian Ethics 27 (2):73-95.detailsJONATHAN EDWARDS NAMES HIS CHRISTOLOGICAL ACCOUNT OF THE VIRtue of humility as an "excellency proper to creatures" rather than of God's divine nature, which differentiates it from "true virtue" or benevolence. He presents the incarnate Christ as the moral archetype for humility. This has two implications for contemporary ethics. First, it suggests that we would have needed God's revelation in Christ to understand and pursue the virtues, even if the Fall had not occurred. Second, it indicates that there is a (...) necessary relation between love and humility in the Christian life. (shrink)
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