Results for 'Dawn Forman'

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  1. Community based care and the wider health care team.Dawn Forman - 2012 - In Jill Thistlethwaite (ed.), Values-based interprofessional collaborative practice: working together in health care. Cambridge: Cambridge University Press.
     
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  2.  42
    Coaching for Change by John L. Bennett & Mary Wayne Bush; Creating a Coaching Culture for Managers in Your Organisation, Dawn Forman, Mary Joyce and Gladeana McMahon ; Coaching as a Leadership Style by Robert F. Hicks.Anouschka Klestadt & Suzan Langenberg - 2014 - Philosophy of Management 13 (3):73-81.
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  3. Free Will and the Freedom of the Sage in Leibniz and the Stoics.David Forman - 2008 - History of Philosophy Quarterly 25 (3):203-219.
  4.  18
    Adam Smith and the Circles of Sympathy: Cosmopolitanism and Moral Theory.Fonna Forman-Barzilai - 2010 - Cambridge University Press.
    This 2010 text pursues Adam Smith's views on moral judgement, humanitarian care, commerce, justice and international law both in historical context and through a twenty-first-century cosmopolitan lens, making this a major contribution not only to Smith studies but also to the history of cosmopolitan thought and to contemporary cosmopolitan discourse itself. Forman-Barzilai breaks ground, demonstrating the spatial texture of Smith's moral psychology and the ways he believed that physical, affective and cultural distance constrain the identities, connections and ethical obligations (...)
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  5. Kant on Moral Freedom and Moral Slavery.David Forman - 2012 - Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other (...)
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  6.  34
    Scientific Internationalism and the Weimar Physicists: The Ideology and Its Manipulation in Germany after World War I.Paul Forman - 1973 - Isis 64:150-180.
  7. Kant’s Moderate Cynicism and the Harmony between Virtue and Worldly Happiness.David Forman - 2016 - Journal of the History of Philosophy 54 (1):75-109.
    For Kant, any authentic moral demands are wholly distinct from the demands of prudence. This has led critics to complain that Kantian moral demands are incompatible with our human nature as happiness-seekers. Kant’s defenders have pointed out, correctly, that Kant can and does assert that it is permissible, at least in principle, to pursue our own happiness. But this response does not eliminate the worry that a life organized around the pursuit of virtue might turn out to be one from (...)
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  8. Weimar culture, causality, and quantum theory, 1918-1927: Adaptation by German physicists and mathematicians to a hostile intellectual environment. [REVIEW]Paul Forman - 1971 - Historical Studies in the Physical Sciences 3 (1).
  9.  24
    cognizing Postmodernity: Helps For Historians – Of Science Especially.Paul Forman - 2010 - Berichte Zur Wissenschaftsgeschichte 33 (2):157-175.
    erkennung der Postmodernität: Hilfen für Historiker – und Historiker der Wissenschaften im Besonderen. Ausgehend von einer Unterscheidung zwischen der Postmodernit?t als einer von der Modernit?t durch eine breite Umkehr ihrer kulturellen Grundannahmen abgegrenzten historischen Ära und dem Postmodernismus – einer von den selbsternannten Postmodernisten in der frühen Postmodernität angenommenen intellektuellen Attitüde – thematisiert der Aufsatz zwei grundsätzliche Charakteristika der Postmodernität: Erstens die Umkehrung der kulturellen Rangfolge von Wissenschaft und Technik, worin Postmodernität und Postmodernismus übereinstimmen. Zweitens die Ablösung des Ideals eines (...)
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  10. Autonomy as Second Nature: On McDowell's Aristotelian Naturalism.David Forman - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (6):563-580.
    The concept of second nature plays a central role in McDowell's project of reconciling thought's external constraint with its spontaneity or autonomy: our conceptual capacities are natural in the sense that they are fully integrated into the natural world, but they are a second nature to us since they are not reducible to elements that are intelligible apart from those conceptual capacities. Rather than offering a theory of second nature and an account of how we acquire one, McDowell suggests that (...)
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  11.  46
    An investigation of the moral reasoning of managers.Dawn R. Elm & Mary Lippitt Nichols - 1993 - Journal of Business Ethics 12 (11):817 - 833.
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  12.  18
    “Dear researcher”: The use of correspondence as a method within feminist qualitative research.Dawn Zdrodowski & Gayle Letherby - 1995 - Gender and Society 9 (5):576-593.
    This article is concerned with the use of correspondence as research data. It focuses on the author's own experience of this method and considers the methodological implications of correspondence as a research method for research in general and feminist research in particular. We argue that at present this method is not often used, even though it provides rich data and is a potential powerful tool for feminist research.
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  13.  30
    Discourses of collaborative failure: identity, role and discourse in an interdisciplinary world.Dawn Freshwater, Jane Cahill & Chris Essen - 2014 - Nursing Inquiry 21 (1):59-68.
    Discourses of interdisciplinary health‐care are becoming more centralised in the context of global healthcare practices, which are increasingly based on multisystem interventions. As with all dominant discourses that are narrated into being, many others have been silenced and decentralised in the process. While questions of the nature and constituents of interdisciplinary practices continue to be debated and rehearsed, this paper focuses on the discourse of interdisciplinary collaboration using psychiatry as an example, with the aim of highlighting competing and alternative discourses. (...)
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  14.  83
    What does mysticism have to teach us about consciousness?Robert Forman - 1998 - Journal of Consciousness Studies 5 (2):185-201.
    One of the most exciting aspects of this journal, of which I am proud to be an executive editor, is that it has become a venue in which so many distinct fields can interact on a single question, that of consciousness. I know of no other question, or journal, which has brought together so many voices, from so many fields, to swirl around a single topic. It is exciting both to provide a forum and to be a part of this (...)
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  15.  58
    Sunsets and Solidarity: Overcoming Sacramental Shame in Conservative Christian Churches to Forge a Queer Vision of Love and Justice.Dawne Moon & Theresa Weynand Tobin - 2018 - Hypatia 33 (3):451-468.
    Drawing from our interdisciplinary qualitative study of LGBTI conservative Christians and their allies, we name an especially toxic form of shame—what we call sacramental shame—that affects the lives of LGBTI and other conservative Christians. Sacramental shame results from conservative Christianity's allegiance to the doctrine of gender complementarity, which elevates heteronormativity to the level of the sacred and renders those who violate it as not persons, but monsters. In dispensing shame as a sacrament, nonaffirming Christians require constant displays of shame as (...)
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  16. Appetimus sub ratione boni: Kant’s Practical Principles between Crusius and Leibniz.David Forman - 2013 - In Stefano Bacin, Alfredo Ferrarin, Claudio La Rocca & Margit Ruffing (eds.), Kant und die Philosophie in weltbürgerlicher Absicht. Akten des XI. Internationalen Kant-Kongresses. Boston: de Gruyter. pp. 323-334.
  17. Institutionalization of organizational ethics through transformational leadership.Dawn S. Carlson & Pamela L. Perrewe - 1995 - Journal of Business Ethics 14 (10):829 - 838.
    Concerns regarding corporate ethics have grown steadily throughout the past decade. In order to remain competitive, many organizational leaders are faced with the challenge of creating an ethical environment within their organization. A model is presented showing the process and elements necessary for the institutionalization of organizational ethics. The transformational leadership style lends itself well to the creation of an ethical environment and is suggested as a means to facilitate the institutionalization of corporate ethics. Finally, the benefits of using transformational (...)
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  18.  6
    Human rights and nursing codes of ethics in Canada 1953–2017.Dawn Tisdale & Paisly Michele Symenuk - 2020 - Nursing Ethics 27 (4):1077-1088.
    Human rights are foundational to the health and well-being of all individuals and have remained a central tenet of nursing’s ethical framework throughout history. The purpose of this study is to explore continuity and changes to human rights in nursing codes of ethics in the Canadian context. This study examines nursing codes of ethics between the years 1953 and 2017, which spans the very first code in Canada to the most recently adopted. The historical method is used to compare and (...)
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  19.  63
    Leadership, Identity, and Ethics.Dawn L. Eubanks, Andrew D. Brown & Sierk Ybema - 2012 - Journal of Business Ethics 107 (1):1-3.
  20. The Problem of Pure Consciousness: Mysticism and Philosophy.Robert K. C. Forman (ed.) - 1990 - New York: Oxford University Press.
    Are mystical experiences primarily formed by the mystic's cultural background and concepts, as modern day "constructivists" maintain, or do mystics in some way transcend language, belief, and culturally conditioned expectations? Do mystical experiences differ in the different religious traditions, as "pluralists" contend, or are they identical across cultures? Twelve contributors here attempt to answer these questions through close examination of a particular form of mystical experience, "Pure Consciousness"--the experience of being awake but devoid of intentional content for consciousness. The contributors (...)
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  21. Leibniz and the Stoics: Fate, Freedom, and Providence.David Forman - 2015 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. New York: Routledge. pp. 226-242.
  22. Invisible Images and Indeterminacy: Why We Need a Multi-stage Account of Photography.Dawn M. Wilson - 2021 - Journal of Aesthetics and Art Criticism 79 (2):161-174.
    Some photographs show determinate features of a scene because the photographed scene had those features. This dependency relation is, rightly, a consensus in philosophy of photography. I seek to refute many long-established theories of photography by arguing that they are incompatible with this commitment. In Section II, I classify accounts of photography as either single-stage or multi-stage. In Section III, I analyze the historical basis for single-stage accounts. In Section IV, I explain why the single-stage view led scientists to postulate (...)
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  23.  99
    The Construction of Mystical Experience.Robert K. C. Forman - 1988 - Faith and Philosophy 5 (3):254-267.
    Capitalizing on the constructivist approach developed by philosophers and psychologists, Steven Katz argues that mystical experience is in part constructed, shaped and colored by the concepts and beliefs which the mystic brings to it. Merits and problems of this constructivist account of mysticism are discussed. The approach is seen to be ill-suited to explain the novelties and surprises for which mysticism is renowned. A new model is suggested: that mysticism is produced by a process similar to forgetting. Two forms of (...)
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  24. VII—Reflecting, Registering, Recording and Representing: From Light Image to Photographic Picture.Dawn M. Wilson - 2022 - Proceedings of the Aristotelian Society 122 (2):141-164.
    Photography is valued as a medium for recording and visually reproducing features of the world. I seek to challenge the view that photography is fundamentally a recording process and that every photograph is a record—a view that I claim is based on a ‘single-stage’ misconception of the process. I propose an alternative, ‘multi-stage’ account in which I argue that causal registration of light is not equivalent to recording and reproducing an image. Intervention or non-intervention by photographers is more sophisticated than (...)
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  25.  47
    Revisiting the P anopticon: professional regulation, surveillance and sousveillance.Dawn Freshwater, Pamela Fisher & Elizabeth Walsh - 2015 - Nursing Inquiry 22 (1):3-12.
    In this article, we will consider how the regulation of populations is not just a feature of prisons, but of all institutions and organisations that control members though hierarchies, divisions and norms. While nurses and other allied health professionals are considered to be predominantly self‐regulatory, practice is guided by a code of conduct and codes of ethics that act as rules that serve to uphold the safety of the patient, whether they are a sick person in a hospital bed or (...)
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  26.  11
    Believing is seeing: A Buddhist theory of creditions.Jed Forman - 2022 - Frontiers in Psychology 13.
    The creditions model is incredibly powerful at explaining both how beliefs are formed and how they influence our perceptions. The model contains several cognitive loops, where beliefs not only influence conscious interpretations of perceptions downstream but are active in the subconscious construction of perceptions out of sensory information upstream. This paper shows how this model is mirrored in the epistemology of two central Buddhist figures, Dignāga and Dharmakı̄rti. In addition to showing these parallels, the paper also demonstrates that by drawing (...)
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  27.  13
    Critical Incidents for Hispanic Students on the Path to the STEM Doctorate.Dawn Horton & Irma Torres-Catanach - 2022 - Frontiers in Psychology 13.
    Hispanics are grossly underrepresented in the receipt of STEM Ph.Ds. The National Science Foundation Science and Engineering Indicators suggest that only 7.8% of S and E doctoral recipients are Hispanic while their representation in the population is more than twice that, and that figure goes even higher if restricted to those within the college-age range. To address this gap, the NSF has awarded a grant to the City College of New York and the University of Texas at El Paso to (...)
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  28. Filling in the gaps : using zines to amplify the voices of people who are silenced in academic research.Dawn Stahura - 2017 - In Maria T. Accardi (ed.), The feminist reference desk: concepts, critiques, and conversations. Sacramento, California: Library Juice Press.
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  29. Introduction: mysticism, constructivism, and forgetting.Robert Kc Forman - 1990 - In Robert K. C. Forman (ed.), The Problem of Pure Consciousness: Mysticism and Philosophy. New York: Oxford University Press.
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  30.  11
    The Politics of Method: Arendt and Foucault on Hobbes.Dawn Herrera Helphand - 2024 - Journal of the Philosophy of History 18 (3):392-416.
    In The Origins of Totalitarianism (1951) and the “Society Must Be Defended” lectures (1975–1976), Hannah Arendt and Michel Foucault present unexpected engagements with Thomas Hobbes’ Leviathan. This article contextualizes and elucidates their interpretations of Hobbes by foregrounding the genealogical aspect of their projects. Their readings of Leviathan reflect common methodological commitments and figure the distinct but related problematics which Foucault and Arendt articulate, encapsulating the differences between their influential conceptions of power. The article concludes with a reading of Hobbes’ theory (...)
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  31. Pure consciousness events and mysticism.Robert K. C. Forman - 1986 - Sophia 25 (1):49-58.
  32.  54
    Unearthing grounded normative theory: practices and commitments of empirical research in political theory.Brooke Ackerly, Luis Cabrera, Fonna Forman, Genevieve Fuji Johnson, Chris Tenove & Antje Wiener - 2021 - Critical Review of International Social and Political Philosophy 27 (2):156-182.
    Many normative political theorists have engaged in the systematic collection and/or analysis of empirical data to inform the development of their arguments over the past several decades. Yet, the approach they employ has typically not been treated as a distinctive mode of theorizing. It has been mostly overlooked in surveys of normative political theory methods and methodologies, as well as by those critics who assert that political theory is too abstracted from actual political contestation. Our aim is to unearth this (...)
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  33.  93
    Reply: Bagger and the Ghosts of Gaa.Robert K. C. Forman - 1991 - Religious Studies 27 (3):413 - 420.
    I am grateful for Mr Bagger's thoughtful remarks, as well as those of Professors Cousins, Smith, Katz, and Gimello at a recent American Academy of Religion panel devoted to The Problem of Pure Consciousness . But I cannot help but be struck by the tone of Mr Bagger's notice. As one colleague communicated to me after reading the piece, this is one of the most gratuitously rude pieces he had ever seen! If our book is really as bad as all (...)
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  34. Second nature and spirit: Hegel on the role of habit in the appearance of perceptual consciousness.David Forman - 2010 - Southern Journal of Philosophy 48 (4):325-352.
    Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that incipient spirit retains (...)
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  35. Photography and causation: Responding to Scruton's scepticism.Dawn M. Phillips - 2009 - British Journal of Aesthetics 49 (4):327-340.
    According to Roger Scruton, it is not possible for photographs to be representational art. Most responses to Scruton’s scepticism are versions of the claim that Scruton disregards the extent to which intentionality features in photography; but these cannot force him to give up his notion of the ideal photograph. My approach is to argue that Scruton has misconstrued the role of causation in his discussion of photography. I claim that although Scruton insists that the ideal photograph is defined by its (...)
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  36. Taking a Broader View of Humanity: An Interview with Amartya Sen.F. Forman-Barzilai - 2012 - In Gary Browning (ed.), Dialogues with contemporary political theorists. New York: Palgrave-Macmillan.
  37.  42
    Wittgenstein’s ‘Picture Theory’ and the Æsthetic Experience of Clear Thoughts.Dawn M. Phillips - 2011 - In David Wagner, Wolfram Pichler, Elisabeth Nemeth & Richard Heinrich (eds.), Publications of the Austrian Ludwig Wittgenstein Society - N.S. 17. De Gruyter. pp. 143-161.
    In the Tractatus Logico-Philosophicus Wittgenstein appeals to clarity when he characterises the aim, task and results of philosophy. In this essay I suggest that his ‘picture theory’ of language implies that clarity has aesthetic significance in philosophical work. Wittgenstein claims that the task of philosophy is to make thoughts clear. In the ‘picture theory’ of thought and language, a thought expressed in language is a proposition with a sense and a proposition is a picture of reality. The question I pose (...)
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  38.  22
    The Puss in Boots effect.Jemma Forman, Louise Brown, Holly Root-Gutteridge, Graham Hole, Raffaela Lesch, Katarzyna Pisanski & David Reby - 2023 - Interaction Studies 24 (1):48-65.
    Pet-directed speech (PDS) is often produced by humans when addressing dogs. Similar to infant-directed speech, PDS is marked by a relatively higher and more modulated fundamental frequency (f 0) than is adult-directed speech. We tested the prediction that increasing eye size in dogs, one facial feature of neoteny (juvenilisation), would elicit exaggerated prosodic qualities or pet-directed speech. We experimentally manipulated eye size in photographs of twelve dog breeds by −15%, +15% and +30%. We first showed that dogs with larger eyes (...)
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  39.  54
    The Passibility of God.Dawn Eschenauer Chow - 2018 - Faith and Philosophy 35 (4):389-407.
    The traditional doctrine that God is impassible is subject to the objection that it is incompatible with belief that God is loving and compassionate. However, the doctrine that God is passible has grave difficulties as well. I argue that Christian believers should take an analogical approach, by believing that God does something relevantly similar to loving us in a way that involves vulnerability to suffering, and thus conceiving of God as loving us in that way, while simultaneously believing that God (...)
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  40.  29
    Critical Animal Studies: An Introduction.Dawne McCance - 2013 - State University of New York Press.
  41.  59
    Paramārtha and modern constructivists on mysticism: Epistemological monomorphism versus duomorphism.Robert K. C. Forman - 1989 - Philosophy East and West 39 (4):393-418.
  42. Global justice at the municipal scale : the case of Medellín, Colombia.Fonna Forman & Teddy Cruz - 2018 - In Luis Cabrera (ed.), Institutional cosmopolitanism. New York, NY: Oxford University Press.
     
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  43.  15
    Dear Abby: Advice pages as a site for the operation of power.Dawn Currie - 2001 - Feminist Theory 2 (3):259-281.
    This article explores how textual analysis can help us understand subjectivity as an empirical, rather than purely theoretical, phenomenon. The texts discussed here are advice columns in adolescent magazines; the analysis takes as its starting point girls’ accounts of magazine reading. Drawing on focus group discussions and interviews with 48 girls between the ages of 13 and 17 years, I explore how the accomplishment of ‘individuality’– as a culturally and historically-specific task of adolescence – is mediated by advice texts. Because (...)
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  44. Sin as Alienation: On Khawaja's Interpretation of Kierkegaard.Dawn Eschenauer Chow - 2018 - Existenz 13 (1):50-55.
    Noreen Khawaja's The Religion of Existence offers an interpretation of Søren Kierkegaard's account of sin and despair as an account of alienation and our struggle to overcome it. I argue that Khawaja's interpretation of Kierkegaard is incompatible with Kierkegaard's insistence that sin must necessarily be the sinner's own fault—a result of the sinner's own free choice. I consider two possible ways of harmonizing Khawaja's account with this claim, one proposing a fictive acceptance of fault for what is not actually one's (...)
     
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  45.  40
    Another Response to Carolyn Livingston," Naming Country Music: An Historian Looks at Meaning Behind the Labels".Dawn T. Corso - 2001 - Philosophy of Music Education Review 9 (2):43-44.
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  46.  39
    Introduction: New frontiers in global justice.Fonna Forman & Gerry Mackie - 2013 - Critical Review of International Social and Political Philosophy 16 (2):151-161.
  47.  44
    Mystical consciousness.Robert K. C. Forman - 1991 - Sophia 30 (2-3):55-58.
  48.  33
    The Emergence of Contextualism in Rousseau's Political Thought: The Case of Parisian Theatre in the Lettre a D'Alembert.F. Forman-Barzilai - 2003 - History of Political Thought 24 (3):435-464.
    In this article, I address Rousseau's evolution as a political thinker between the years 1750 and 1753, during which time his critics challenged him to square the radical implications of his Discours sur les sciences et les arts with the realities of eighteenth-century European life. It was in the course of replying to his critics that Rousseau first adopted what I refer to as a more contextual orientation to political institutions. I argue that Rousseau's ostensibly Montesquieuian turn in the replies (...)
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  49.  54
    An Exceptional Path: An Ethnographic Narrative Reflecting on Autistic Parenthood from Evolutionary, Cultural, and Spiritual Perspectives.Dawn Eddings Prince - 2010 - Ethos: Journal of the Society for Psychological Anthropology 38 (1):56-68.
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  50. The Apokatastasis Essays in Context: Leibniz and Thomas Burnet on the Kingdom of Grace and the Stoic/Platonic Revolutions.David Forman - 2016 - In Wenchao Li (ed.), Für Unser Glück oder das Glück Anderer: Vortrage des X. Internationalen Leibniz-Kongresses, vol. 5. Olms. pp. Bd. IV, 125-137.
    One of Leibniz’s more unusual philosophical projects is his presentation (in a series of unpublished drafts) of an argument for the conclusion that a time will necessarily come when “nothing would happen that had not happened before." Leibniz’s presentations of the argument for such a cyclical cosmology are all too brief, and his discussion of its implications is obscure. Moreover, the conclusion itself seems to be at odds with the main thrust of Leibniz’s own metaphysics. Despite this, we can discern (...)
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