Results for 'Jeanine Chamond'

130 found
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  1.  10
    Les directions de sens: phénoménologie et psychopathologie de l'espace vécu.Jeanine Chamond (ed.) - 2004 - Argenteuil: Le Cercle herméneutique.
  2.  30
    Kant's Defense of Common Moral Experience: A Phenomenological Account.Jeanine Grenberg - 2013 - New York: Cambridge University Press.
    In this book, Jeanine Grenberg argues that everything important about Kant's moral philosophy emerges from careful reflection upon the common human moral experience of the conflict between happiness and morality. Through careful readings of both the Groundwork and the Critique of Practical Reason, Grenberg shows that Kant, typically thought to be an overly technical moral philosopher, in fact is a vigorous defender of the common person's first-personal encounter with moral demands. Grenberg uncovers a notion of phenomenological experience in Kant's (...)
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  3.  60
    Kant and the Ethics of Humility: A Story of Dependence, Corruption and Virtue.Jeanine Grenberg - 2005 - New York: Cambridge University Press.
    In previous years, philosophers have either ignored the virtue of humility or found it to be in need of radical redefinition. But humility is a central human virtue, and it is the purpose of this book to defend that claim from a Kantian point of view. Jeanine Grenberg argues that we can indeed speak of Aristotelian-style, but still deeply Kantian, virtuous character traits. She proposes moving from focus on action to focus on person, not leaving the former behind, but (...)
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  4.  31
    Disability and poverty: A survey of World Bank Poverty Assessments and implications.Jeanine Braithwaite & Daniel Mont - 2009 - Alter - European Journal of Disability Research / Revue Européenne de Recherche Sur le Handicap 3 (3):219-232.
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  5. Giving Them Something They can Feel: On the Strategy of Scientizing the Phenomenology of Race and Racism.Jeanine Weekes Schroer - 2015 - Knowledge Cultures 3 (1):91-110.
    There is an expansion of empirical research that at its core is an attempt to quantify the "feely" aspects of living in raced (and other stigmatized) bodies. This research is offered as part concession, part insistence on the reality of the "special" circumstances of living in raced bodies. While this move has the potential of making headway in debates about the character of racism and the unique nature of the harms of contemporary racism--through an analysis of stereotype threat research, microaggression (...)
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  6.  69
    Commentary on Balcetis: On Some Limits to the Motivational Direction Approach.Jeanine K. Stefanucci & Dustin Stokes - 2016 - Emotion Review 8 (2):129-130.
    While we are sympathetic to Balcetis’s approach, we feel that using motivational direction as the sole organizing structure for influences of affect on perception may be unnecessarily limiting. Three reasons for this concern are discussed.
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  7.  52
    Response to Ware and Moyar.Jeanine Grenberg - 2015 - Kantian Review 20 (2):313-330.
    Article Commentary Jeanine Grenberg, Kantian Review, FirstView Article.
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  8.  18
    Publish With Undergraduates or Perish?: Strategies for Preserving Faculty Time in Undergraduate Research Supervision at Large Universities and Liberal Arts Colleges.Jeanine K. Stefanucci - 2019 - Frontiers in Psychology 10.
  9.  29
    Cultural frameworks of nursing practice: exposing an exclusionary healthcare culture.Jeanine Blackford - 2003 - Nursing Inquiry 10 (4):236-244.
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  10.  12
    Cultural frameworks of nursing practice: situating the self.Jeanine Blackford - 1997 - Nursing Inquiry 4 (3):205-207.
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  11.  11
    Returning the self to nature: undoing our collective Narcissim and healing our planet.Jeanine M. Canty - 2022 - Boulder, Colorado: Shambhala.
    Returning the Self to Nature is written for the person who no longer wishes to function in a world that revolves around selfish, disconnected identities and yearns to step into healthy relationships with one's self, one's community, and our planet. Seeing the suffering of the planet and that of humans as inseparably linked-the ecological crisis as psychological crisis, and vice versa-opens the door to a mutuality of healing between people and nature. At the heart of both chronic and acute forms (...)
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  12.  23
    By Grace of Descent: A Conflict between an Īšān and Craftsmen over Donations.Jeanine Elif Dagyeli - 2012 - Der Islam: Journal of the History and Culture of the Middle East 88 (2):279-307.
    Groups based on the notion of a shared sacralized descent enjoyed considerable influence in religious, social or political affairs in Central Asia by grace of their actual or imagined ancestry. They were credited by titles like īšān, sayyid, hwāğa and tūra. The flexibility of multiple genealogy accounts provided ample space for negotiations of conceptions concerning identity, descent, and sacredness as well as for their affirmation or disapproval. The 19th century saw an increase in newly emerging, self-styled religious dignitaries, but the (...)
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  13.  71
    Response to Bishop’s “How a Modest Fideism May Constrain Theistic Commitments”.Jeanine Diller - 2007 - Philosophia 35 (3-4):403-406.
    Bishop’s main claims are: (I) that James’ criteria on the admissibility of faith leaps need the addition of two moral criteria to be complete; (II) that a Kantian, at least, could not admissibly leap toward God, classically understood, and (III) that a Kantian, and anyone else, could admissibly leap toward God, understood his way. Here I will affirm (I) with a qualification; deny (II); affirm (III); and close with some reservations about Bishop’s novel model of God. This paper was delivered (...)
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  14.  30
    The Vision of Cosmic Order in the Vedas.Jeanine Miller - 1988 - Philosophy East and West 38 (1):89-91.
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  15. How I got interested in breastplates.Jeanine Semon - forthcoming - Semiotics.
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  16. Getting the story right: a Reductionist narrative account of personal identity.Jeanine Weekes Schroer & Robert Schroer - 2014 - Philosophical Studies (3):1-25.
    A popular “Reductionist” account of personal identity unifies person stages into persons in virtue of their psychological continuity with one another. One objection to psychological continuity accounts is that there is more to our personal identity than just mere psychological continuity: there is also an active process of self-interpretation and self-creation. This criticism can be used to motivate a rival account of personal identity that appeals to the notion of a narrative. To the extent that they comment upon the issue, (...)
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  17. Models of God and Alternative Ultimate Realities.Jeanine Diller & Asa Kasher (eds.) - 2013 - Springer.
    James E. Taylor As the title of this book makes clear, the essays contained in it are unified by their focus on models of God and alternative ultimate realities. But what is ultimate reality, what does 'God' mean, and what would count as a model ...
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  18.  47
    Andrei A. Buckareff and Yujin Nagasawa, eds. Alternative Concepts of God: Essays on the Metaphysics of the Divine.Jeanine Diller - 2017 - Journal of Analytic Theology 5:900-906.
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  19. Merciful Justice.Jeanine Diller - 2013 - Philosophia 41 (3):719-735.
    I offer a solution to an old puzzle about how God can be both just and merciful at the same time—a feat which seems required of God, but at the same time seems impossible since showing mercy involves being more lenient than justice demands. Inspired by two of Jesus’ parables and work by Feinberg, Johnson and Smart, I suggest that following a “principle of merciful justice”—that persons ought to receive what they deserve or better—delivers mercy and justice simultaneously, certainly in (...)
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  20. Models of God and Other Kinds of Ultimate Reality.Jeanine Diller & Asa Kasher (eds.) - 2013 - Springer.
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  21.  51
    (1 other version)Review: Kneller, and Axinn, Autonomy and Community: Readings in Contemporary Kantian Social Philosophy.Jeanine Grenberg - 1999 - Journal of the History of Philosophy 37 (3):538-540.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Autonomy and Community: Readings in Contemporary Kantian Social Philosophy ed. by Jane Kneller and Sidney AxinnJeanine GrenbergJane Kneller and Sidney Axinn, editors, Autonomy and Community: Readings in Contemporary Kantian Social Philosophy. Albany: State University of New York Press, 1998. Pp. xi + 334. Paper, $21.95.The intent of this volume is not narrow textual exegesis but the application of Kantian themes to “problems of contemporary society,” (xi). The editors (...)
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  22.  62
    Dependent and Corrupt Rational Agency.Jeanine Grenberg - 2007 - Kant Studien 98 (1):81-105.
    Introduction Recent accounts of humility, such as Norvin Richards', emphatically set aside any “Catholic metaphysics” that might ground the state, finding its view of human nature – one which asks us to consider ourselves as “contemptible” and “foul” – to be deeply problematic. Richards turns instead to an empirical and behavioral analysis of humility, focusing upon an individual agent's awareness of the flaws, failings and limits specific to her to ground humility. For example, when he asks what it would mean (...)
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  23.  22
    In Search of the Phenomenal Face of Freedom.Jeanine Grenberg - 2010 - In Benjamin J. Bruxvoort Lipscomb & James Krueger, Kant's Moral Metaphysics: God, Freedom, and Immortality. de Gruyter. pp. 111.
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  24.  27
    Hatred and Forgiveness.Jeanine Herman (ed.) - 2012 - Cambridge University Press.
    Julia Kristeva refracts the impulse to hate through psychoanalysis and text, exploring worlds, women, religion, portraits, and the act of writing. Her inquiry spans themes, topics, and figures central to her writing, and her paths of discovery advance the theoretical innovations that are so characteristic of her thought. Kristeva rearticulates and extends her analysis of language, abjection, idealization, female sexuality, love, and forgiveness. She examines the "maladies of the soul," utilizing examples from her practice and the ailments of her patients, (...)
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  25.  37
    Intimate Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2002 - Cambridge University Press.
    Julia Kristeva, herself a product of the famous May '68 Paris student uprising, has long been fascinated by the concept of rebellion and revolution. Psychoanalysts believe that rebellion guarantees our independence and creative capacities, but is revolution still possible? Confronted with the culture of entertainment, can we build and nurture a culture of revolt, in the etymological and Proustian sense of the word: an unveiling, a return, a displacement, a reconstruction of the past, of memory, of meaning? In the first (...)
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  26.  21
    "Redressing" Femininity.Jeanine Semon - 1997 - Semiotics:361-374.
  27.  31
    Looking Back at Undergraduate Research Experiences to Promote the Engagement of Undergraduates in Publishable Research at an R2 Institution.Jeanine L. M. Skorinko - 2019 - Frontiers in Psychology 10.
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  28. Teaching in the New Climate of Conservatism.Jeanine Weekes Schroer - 2007 - Teaching Philosophy 30 (2):139-148.
    This essay explores challenges that arise for professors who teach critical theory in our current climate of conservatism. Specifically, it is argued that the conservative commitments to non-revolutionary change and reverence for tradition are corrupted in our current political and intellectual climate. This corruption, called “ideological imperviousness,” undermines the institutional structures put in place to produce a functional educational environment that protects the interests of both professors and students. The result is an environment that imposes an unjust vulnerability on professors (...)
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  29.  21
    Kant's deontological eudaemonism: the dutiful pursuit of virtue and happiness.Jeanine Grenberg - 2022 - Oxford, United Kingdom: Oxford University Press.
    In this book, Professor Jeanine Grenberg defends the idea that Kant's virtue theory is best understood as a system of eudaemonism, indeed, as a distinctive form of eudaemonism that makes it preferable to other forms of it: a system of what she calls Deontological Eudaemonism. In Deontological Eudaemonism, one achieves happiness both rationally conceived and empirically conceived only via authentic commitment to and fulfilment of what is demanded of all rational beings: making persons as such one's end in all (...)
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  30.  53
    Introduction.Jeanine Diller - 2007 - Philosophia 35 (3-4):261-272.
  31.  71
    Courageous Humility in Jane Austen’s Mansfield Park.Jeanine Grenberg - 2007 - Social Theory and Practice 33 (4):645-666.
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  32. Global and local atheisms.Jeanine Diller - 2016 - International Journal for Philosophy of Religion 79 (1):7-18.
    I introduce a distinction between global and local versions of atheism and theism, where global ones are about all notions of God and local ones are about specific notions. Current expressions of atheism are ambiguous between the two. I argue that global atheism is difficult to enunciate and even more difficult to defend, so much so that global atheism is not yet justified. Until it is, atheists should be local atheists.
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  33.  26
    Critique, Finitude and the Importance of Susceptibility: A Rossian Approach to Interpreting Kant on Pleasure.Jeanine M. Grenberg - 2021 - Philosophia 49 (5):1853-1874.
    In this paper, I take Philip Rossi’s robust interpretation of critique as an interpretive guide for thinking generally about how to interpret Kant’s texts. I reflect first upon what might appear to be a minor technical issue: how best to translate the term Fähigheit when Kant utilizes it in reference to the human experience of pleasure and displeasure. Reflection upon this technical issue will, however, end up being a case study in how important it is when we are interpreting Kant’s (...)
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  34.  15
    Deontological Eudaemonism.Jeanine M. Grenberg - 2021 - In Camilla Serck-Hanssen & Beatrix Himmelmann, The Court of Reason: Proceedings of the 13th International Kant Congress. De Gruyter. pp. 1431-1438.
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  35.  51
    Feminist ethics and social policy (book).Jeanine C. Cogan & Camille L. Preston - 1999 - Ethics and Behavior 9 (1):69 – 71.
  36.  38
    The Public Dimension Of Scientific Controversies.Jeanine Czubaroff - 1997 - Argumentation 11 (1):51-74.
    Acceptance of three tenets of the doctrine of scientific objectivity, namely, the tenets of consensus, compartmentalization, and ahistorical truth, undermines scientists‘ appreciation of the importance of scientific controversy and consideration of the policy and value implications of controversial scientific theories. This essay rejects these tenets and suggests scientists appreciate theoretical diversity, learn rational means for adjudicating value differences, and cultivate conversational as well as written forms of communication.
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  37. Humility, Kantian style.Jeanine Grenberg - 2014 - In S. van Hooft, N. Athanassoulis, J. Kawall, J. Oakley & L. van Zyl, The handbook of virtue ethics. Durham: Acumen Publishing.
  38.  3
    When Communicative Worlds Collide: Strategies for Negotiating Misalignments in Attentional Social Presence.Jeanine Warisse Turner & Sonja K. Foss - 2024 - Philosophies 9 (6):173.
    A significant issue facing communicators in the current multicommunicative environment is securing the attention of potential audience members who are likely to be engrossed in their digital devices. The theory of attentional social presence suggests that communicators secure their attention using one of four types of social presence—budgeted, competitive, entitled, and invitational. In this essay, the theory of attentional social presence is extended by identifying strategies interactants use to resolve misalignments in expected or preferred types of social presence. The research (...)
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  39.  65
    The conceptual focus of ultimism: an object of religious concern for the nones and somes.Jeanine Diller - 2013 - Religious Studies 49 (2):221-233.
    In his recent trilogy, J. L. Schellenberg presents a new religious option: to have beliefless faith in a general object of religious concern that he thinks is referenced at the core of most sectarian religions UUU’. After explaining what UUU is more fully, I argue that the claim that UUU exists should not be, as Schellenberg says, the only focus for philosophy of religion. Still, I argue that such a claim is a good basis for a new form of religion, (...)
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  40.  42
    An effect of mood on the perception of geographical slant.Cedar R. Riener, Jeanine K. Stefanucci, Dennis R. Proffitt & Gerald Clore - 2011 - Cognition and Emotion 25 (1):174-182.
  41. Two Potential Problems with Philosophical Intuitions: Muddled Intuitions and Biased Intuitions.Jeanine Weekes Schroer & Robert Schroer - 2013 - Philosophia 41 (4):1263-1281.
    One critique of experimental philosophy is that the intuitions of the philosophically untutored should be accorded little to no weight; instead, only the intuitions of professional philosophers should matter. In response to this critique, “experimentalists” often claim that the intuitions of professional philosophers are biased. In this paper, we explore this question of whose intuitions should be disqualified and why. Much of the literature on this issue focuses on the question of whether the intuitions of professional philosophers are reliable. In (...)
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  42.  22
    Introduction to Ground, Start and End of Being Theologies.Jeanine Diller - 2013 - In Jeanine Diller & Asa Kasher, Models of God and Alternative Ultimate Realities. Springer. pp. 473--481.
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  43.  39
    (1 other version)Autonomous moral education is Socratic moral education: The Import of repeated activity in moral education out of evil and into virtue.Jeanine M. Grenberg - 2018 - Educational Philosophy and Theory 51 (13):1327-1338.
    Kant’s commitment to autonomy raises difficult questions about the very possibility of Kantian moral education, since appeal to external pedagogical guidance threatens to be in contradiction with autonomous virtue. Furthermore, moral education seems to involve getting good at something through repetition; but Kant seems to eschew the notion of repeated natural activity as antithetical to autonomy. Things become even trickier once we remember that Kant also views autonomous human beings as radically evil: we are capable of choosing rationally and autonomously, (...)
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  44. Being Perfect is Not Necessary for Being God.Jeanine Diller - 2019 - European Journal for Philosophy of Religion 11 (2):43-64.
    Classic perfect being theologians take ‘being perfect’ to be conceptually necessary and sufficient for being God. I argue that this claim is false because being perfect is not conceptually necessary for being God. I rest my case on a simple thought experiment inspired by an alternative I developed to perfect being theology that I call “functional theology.” My findings, if correct, are a boon for theists since if it should turn out that there is no perfect being, there could still (...)
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  45. What is the enemy of virtue?Jeanine Grenberg - 2010 - In Lara Denis, Kant's Metaphysics of Morals: A Critical Guide. New York: Cambridge University Press.
     
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  46.  53
    Review: Hudson, Kant's Compatibilism.Jeanine Grenberg - 1996 - Journal of the History of Philosophy 34 (3):466-468.
    466 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:3 JULY 1996 offered in Rameau's Nephew called into question his long-held conviction that "even in a society as poorly ordered as ours.., there is no better path to happiness than to be a good man," Hulliung tends to assume too quickly that the Nephew's attacks on this belief carry the day . Diderot did, after all, eventually provide the Nephew's antago- nist with some responses and, while these may not always convince us, (...)
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  47.  44
    Naturalism and Realism in Kant's Ethics by Frederick Rauscher.Jeanine M. Grenberg - 2017 - Journal of the History of Philosophy 55 (2):354-355.
    Making sense of how intelligible notions in Kant's moral philosophy make a place for themselves in the sensible, natural world is perhaps one of the greatest challenges to a Kantian moral philosopher. In this book, Rauscher takes on that question with great aplomb, by looking carefully at an impressive array of Kant's texts, and assessing the extent to which one can say Kant is a realist, or naturalist. Rauscher's intelligent and creative conclusion, in his words, is as follows: I have (...)
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  48.  47
    Self-deception and self-knowledge: Jane Austen’s Emma as an Example of Kant’s Notion of Self-Deception.Jeanine M. Grenberg - 2015 - Con-Textos Kantianos 1:162-176.
    In this paper, I address the theme of harmony by investigating that harmony of person necessary for obtaining wisdom. Central to achievement of that harmony is the removal of the unstable, unharmonious presence of self-deception within one’s moral character.
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  49.  93
    A Proposal to Change the Tradition of Perfect Being Theology.Jeanine Diller - 1999 - Southwest Philosophy Review 15 (1):233-240.
  50.  34
    The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2000 - Cambridge University Press.
    Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is one of the most influential and prolific thinkers of our time. Her writings have broken new ground in the study of the self, the mind, and the ways in which we communicate through language. Her work is unique in that it skillfully brings together psychoanalytic theory and clinical practice, literature, linguistics, and philosophy. In her latest book on the powers and limits of psychoanalysis, Kristeva focuses on an intriguing new dilemma. Freud and (...)
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