Results for 'Douglas R. Nickel'

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  1.  19
    Francis Frith in Egypt and Palestine: A Victorian Photographer Abroad.Douglas R. Nickel - 2003 - Princeton University Press.
    In 1856, the English photographer Francis Frith set out on the first of three tours of Egypt and the Holy Lands. Traveling up the Nile and then on to the Sinai, Palestine, Syria, and Lebanon, Frith systematically crafted exquisite pictures of ruins, landscapes, and legendary sites. He then published his views in England and America in a variety of formats, becoming something of a celebrity in photographic circles. This book, the first to place Frith's Egyptian and Levantine images in cultural (...)
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  2.  19
    Nadya Bair. The Decisive Network: Magnum Photos and the Postwar Image. Berkeley, Calif.: University of California Press, 2020. 336 pp. [REVIEW]Douglas R. Nickel - 2022 - Critical Inquiry 48 (3):623-625.
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  3. A coffee-house conversation on the Turing test.Douglas R. Hofstadter - 1981 - Scientific American.
     
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  4.  58
    Philosophy Americana: making philosophy at home in American culture.Douglas R. Anderson - 2006 - New York: Fordham University Press.
    In this engaging book, Douglas Anderson begins with the assumption that philosophy—the Greek love of wisdom—is alive and well in American culture. At the same time, professional philosophy remains relatively invisible. Anderson traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation. How might American philosophers talk to us about our religious experience, or political engagement, or literature—or even, popular music? Anderson’s second aim is to find (...)
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  5.  37
    I Am a Strange Loop.Douglas R. Hofstadter - 2007 - New York, NY, USA: Basic Books.
    Can thought arise out of matter? Can self, soul, consciousness, “I” arise out of mere matter? If it cannot, then how can you or I be here? I Am a Strange Loop argues that the key to understanding selves and consciousness is the “strange loop”—a special kind of abstract feedback loop inhabiting our brains. The most central and complex symbol in your brain is the one called “I.” The “I” is the nexus in our brain, one of many symbols seeming (...)
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  6.  50
    Ricoeur's Metaphor and Narrative Theories as a Foundation for a Theory of Symbol: DOUGLAS R. McGAUGHEY.Douglas R. McGaughey - 1988 - Religious Studies 24 (4):415-437.
    The Issues at Issue: Heidegger declares metaphor to be a function of metaphysics. Ricoeur's tension theory of metaphor takes the understanding of metaphor beyond metaphysics. Ricoeur's theory of metaphor is a theory of metaphorical statement not of naming. The classical, lexical theory of metaphor focuses on a primary meaning of each metaphor. As such metaphor is merely ornamentation in language. What it names could more appropriately be accomplished in literal language. In contrast, metaphor is understood by Ricoeur to be a (...)
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  7. Nudging and Social Media: The Choice Architecture of Online Life.Douglas R. Campbell - 2022 - Giornale Critico di Storia Delle Idee 2:93-114.
    This article is featured in a special issue dedicated to theme, "the human being in the digital era: awareness, critical thinking and political space in the age of the internet and artificial intelligence." In this article, I consider the way that social-media companies nudge us to spend more time on their platforms, and I argue that, in principle, these nudges are morally permissible: they are not manipulative and do not violate any obvious moral rules. The moral problem, I argue, is (...)
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  8. The Soul’s Tomb: Plato on the Body as the Cause of Psychic Disorders.Douglas R. Campbell - 2022 - Apeiron 55 (1):119-139.
    I argue that, according to Plato, the body is the sole cause of psychic disorders. This view is expressed at Timaeus 86b in an ambiguous sentence that has been widely misunderstood by translators and commentators. The goal of this article is to offer a new understanding of Plato’s text and view. In the first section, I argue that although the body is the result of the gods’ best efforts, their sub-optimal materials meant that the soul is constantly vulnerable to the (...)
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  9. Plato's Theory of Reincarnation: Eschatology and Natural Philosophy.Douglas R. Campbell - 2022 - Review of Metaphysics 75 (4):643-665.
    This article concerns the place of Plato’s eschatology in his philosophy. I argue that the theory of reincarnation appeals to Plato due to its power to explain how non-human animals came to be. Further, the outlines of this theory are entailed by other commitments, such as that embodiment disrupts psychic functioning, that virtue is always rewarded and vice punished, and that the soul is immortal. I conclude by arguing that Plato develops a view of reincarnation as the chief tool that (...)
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  10. Can we experience significance on a treadmill?Douglas R. Hochstetler - 2007 - In Michael W. Austin (ed.), Running and Philosophy: A Marathon for the Mind. Wiley-Blackwell.
     
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  11.  31
    Strands of System: The Philosophy of Charles Peirce.Douglas R. Anderson & Charles Sanders Peirce - 1995 - Purdue University Press.
    The American thinker Charles Sanders Peirce, best known as the founder of pragmatism, has been influential not only in the pragmatic tradition but more recently in the philosophy of science and the study of semiotics, or sign theory. Strands of System provides an accessible overview of Peirce's systematic philosophy for those who are beginning to explore his thinking and its import for more recent trends in philosophy.
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  12. In Defense of (Some) Online Echo Chambers.Douglas R. Campbell - 2023 - Ethics and Information Technology 25 (3):1-11.
    In this article, I argue that online echo chambers are in some cases and in some respects good. I do not attempt to refute arguments that they are harmful, but I argue that they are sometimes beneficial. In the first section, I argue that it is sometimes good to be insulated from views with which one disagrees. In the second section, I argue that the software-design principles that give rise to online echo chambers have a lot to recommend them. Further, (...)
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  13. The Mind's I: Fantasies and Reflections on Self and Soul.Douglas R. Hofstadter & Daniel Clement Dennett (eds.) - 1981 - New York: Basic Books.
    Essays from some of the 20th century's greatest thinkers explore topics as diverse as artificial intelligence, evolution, science fiction, philosophy, reductionism, and consciousness, presenting a variety of conflicting visions of the self and the soul. Illustrations.
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  14. Self‐Motion and Cognition: Plato's Theory of the Soul.Douglas R. Campbell - 2021 - Southern Journal of Philosophy 59 (4):523-544.
    I argue that Plato believes that the soul must be both the principle of motion and the subject of cognition because it moves things specifically by means of its thoughts. I begin by arguing that the soul moves things by means of such acts as examination and deliberation, and that this view is developed in response to Anaxagoras. I then argue that every kind of soul enjoys a kind of cognition, with even plant souls having a form of Aristotelian discrimination (...)
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  15.  19
    Surfaces and essences: analogy as the fuel and fire of thinking.Douglas R. Hofstadter - 2013 - New York: Basic Books. Edited by Emmanuel Sander.
    Shows how analogy-making pervades human thought at all levels, influencing the choice of words and phrases in speech, providing guidance in unfamiliar situations, and giving rise to great acts of imagination.
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  16. Irrigating Blood: Plato on the Circulatory System, the Cosmos, and Elemental Motion.Douglas R. Campbell - 2024 - Journal of the History of Philosophy 62 (4):519-541.
    This article concerns the so-called irrigation system in the Timaeus' biology (77a–81e), which replenishes our body’s tissues with resources from food delivered as blood. I argue that this system functions mainly by the natural like-to-like motion of the elements and that the circulation of blood is an important case study of Plato’s physics. We are forced to revise the view that the elements attract their like. Instead, similar elements merely tend to coalesce with each other in virtue of their tactile (...)
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  17. Creativity and the philosophy of C.S. Peirce.Douglas R. Anderson - 1987 - Hingham, MA, USA: Distributors for the U.S. and Canada, Kluwer Academic Publishers.
    Chapter INTRODUCTION Charles Sanders Peirce is quickly becoming the dominant figure in the history of American philosophy. The breadth and depth of his work ...
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  18. Not Just A Tool: Why Social-Media Use Is Bad and Bad For Us, and The Duty to Quit.Douglas R. Campbell - 2024 - Journal of Global Ethics 20 (1):107-112.
    With an eye on the future of global ethics, I argue that social-media technologies are not morally neutral tools but are, for all intents and purposes, a kind of agent. They nudge us to do things that are bad for us. Moreover, I argue that we have a duty to quit using social-media platforms, not just on account of possible duties to preserve our own well-being but because users are akin to test subjects on whom developers are testing new nudges, (...)
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  19.  63
    The Role of Moral Intensity in Ethical Decision Making A Review and Investigation of Moral Recognition, Evaluation, and Intention.Douglas R. May & Kevin P. Pauli - 2002 - Business and Society 41 (1):84-117.
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  20.  33
    The Benefits to the Human Spirit of Acting Ethically at Work: The Effects of Professional Moral Courage on Work Meaningfulness and Life Well-Being.Douglas R. May & Matthew D. Deeg - 2021 - Journal of Business Ethics 181 (2):397-411.
    AbstractOrganizations receive multiple benefits when their members act ethically. Of interest in this study is if the actors receive benefits as well, especially as individuals look to work to fulfill psychological and social needs in addition to economic ones. Specifically, we highlight a series of ongoing ethical practices embodied in professional moral courage and their relationship to actor’s work meaningfulness and life well-being. Drawing on self-determination theory and affective events theory, we explore how exercising professional moral courage in one’s work (...)
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  21. The Soul’s Tool: Plato on the Usefulness of the Body.Douglas R. Campbell - 2022 - Elenchos 43 (1):7-27.
    This paper concerns Plato’s characterization of the body as the soul’s tool. I take perception as an example of the body’s usefulness. I explore the Timaeus’ view that perception provides us with models of orderliness. Then, I argue that perception of confusing sensible objects is necessary for our cognitive development too. Lastly, I consider the instrumentality relationship more generally and its place in Plato’s teleological worldview.
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  22.  43
    A Degeneração do pragmatismo: Para uma leitura peirceana de J. Dewey E R. Rorty.Douglas R. Anderson - 1997 - Revista Portuguesa de Filosofia 53 (4):501 - 514.
  23. Frontmatter.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press.
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  24. Located in Space: Plato’s Theory of Psychic Motion.Douglas R. Campbell - 2022 - Ancient Philosophy 42 (2):419-442.
    I argue that Plato thinks that the soul has location, surface, depth, and extension, and that the Timaeus’ composition of the soul out of eight circles is intended literally. A novel contribution is the development of an account of corporeality that denies the entailment that the soul is corporeal. I conclude by examining Aristotle’s objection to the Timaeus’ psychology and then the intellectual history of this reading of Plato.
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  25. Biology in the Timaeus’ Account of Nous and Cognitive Life.Douglas R. Campbell - 2024 - In Melina G. Mouzala (ed.), Cognition in Ancient Greek Philosophy and its Reception: Intedisciplinary Approaches. Academia Verlag/Nomos. pp. 147-174.
    I develop an account of the role that biology plays in the Timaeus’ view of nous and other aspects of cognitive life. I begin by outlining the biology of human cognition. I then argue that these biological views shine an important light on different aspects of the soul. I then argue that the human body is particularly friendly to nous, paying special attention to the heart and the liver. I next consider the ways that the body fails to protect our (...)
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  26. Acknowledgments.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press.
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  27. Contents.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press.
     
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  28. Index.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press. pp. 215-222.
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  29. 2. Mill and His English Critics.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press. pp. 40-60.
     
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  30. Philosophy as teaching: James's "Knight errant," Thomas Davidson.Douglas R. Anderson - 2004 - Journal of Speculative Philosophy 18 (3):239-247.
    In 1905 William James wrote an essay in McClure's Magazine recalling the importance to his own work of the Scottish-born philosopher Thomas Davidson. In the essay, James states that Davidson was "essentially a teacher." What is interesting when one looks at Davidson's life and work is that, for Davidson, teaching does seem to be an essential feature of what it means to be a philosopher. Here, I develop how Davidson construes this linking of philosophy and teaching with a concluding emphasis (...)
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  31.  61
    Wildness as Political Act.Douglas R. Anderson - 1998 - The Personalist Forum 14 (1):65-72.
  32.  94
    The Evolution of Peirce's Concept of Abduction.Douglas R. Anderson - 1986 - Transactions of the Charles S. Peirce Society 22 (2):145 - 164.
  33. The Influence of Business Ethics Education on Moral Efficacy, Moral Meaningfulness, and Moral Courage: A Quasi-experimental Study.Douglas R. May, Matthew T. Luth & Catherine E. Schwoerer - 2014 - Journal of Business Ethics 124 (1):67-80.
    The research described here contributes to the extant empirical research on business ethics education by examining outcomes drawn from the literature on positive organizational scholarship (POS). The general research question explored is whether a course on ethical decision-making in business could positively influence students’ confidence in their abilities to handle ethical problems at work (i.e., moral efficacy), boost the relative importance of ethics in their work lives (i.e., moral meaningfulness), and encourage them to be more courageous in raising ethical problems (...)
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  34. Notes.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press. pp. 149-192.
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  35.  59
    Peirce on Berkeley’s Nominalistic Platonism.Douglas R. Anderson & Peter S. Groff - 1998 - American Catholic Philosophical Quarterly 72 (2):165-177.
  36.  11
    3. Peirce and Representative Persons.Douglas R. Anderson - 1997 - In Richard E. Hart & Douglas R. Anderson (eds.), Philosophy in experience: American philosophy in transition. New York: Fordham University Press. pp. 77-88.
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  37. Introduction.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press. pp. 3-16.
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  38. Cancel Culture, Then and Now: A Platonic Approach to the Shaming of People and the Exclusion of Ideas.Douglas R. Campbell - 2023 - Journal of Cyberspace Studies 7 (2):147-166.
    In this article, I approach some phenomena seen predominantly on social-media sites that are grouped together as cancel culture with guidance from two major themes in Plato’s thought. In the first section, I argue that shame can play a constructive and valuable role in a person’s improvement, just as we see Socrates throughout Plato’s dialogues use shame to help his interlocutors improve. This insight can help us understand the value of shaming people online for, among other things, their morally reprehensible (...)
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  39. The Son of Man Tradition.Douglas R. A. Hare - 1990
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  40. 3. Nakamura Keiu and the Public Limits of Liberty.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press. pp. 61-81.
     
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  41. What Timaeus Can Teach Us: The Importance of Plato’s Timaeus in the 21st Century.Douglas R. Campbell - 2023 - Athena 18:58-73.
    In this article, I make the case for the continued relevance of Plato’s Timaeus. I begin by sketching Allan Bloom’s picture of the natural sciences today in The Closing of the American Mind, according to which the natural sciences are, objectionably, increasingly specialized and have ejected humans qua humans from their purview. I argue that Plato’s Timaeus, despite the falsity of virtually all of its scientific claims, provides a model for how we can pursue scientific questions in a comprehensive way (...)
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  42.  29
    Editor’s Note.Douglas R. Anderson - 1998 - The Personalist Forum 14 (1):1-1.
  43. A Note on Conventions.Douglas R. Howland - 2005 - In Personal Liberty and Public Good: The Introduction of John Stuart Mill to Japan and China. University of Toronto Press.
     
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  44. (2 other versions)Analogy-making, fluid concepts, and brain mechanisms.Douglas R. Hofstadter - 1996 - In Andy Clark & Peter Millican (eds.), Connectionism, Concepts, and Folk Psychology: The Legacy of Alan Turing. Oxford University Press. pp. 195--247.
     
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  45.  8
    Christianity for the third millennium: faith in an age of fundamentalism and skepticism.Douglas R. McGaughey - 1998 - San Francisco: International Scholars Publications.
    This work seeks to address the absence of serious theological discussion in our culture and in our material society. McGaughey creates two new paradigms for the validity of faith and experience and discusses Christianity in the new century as a 'Faith Seeking Understanding.'.
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  46. Plato on Sunaitia.Douglas R. Campbell - 2023 - Apeiron 56 (4):739-768.
    I argue that Plato thinks that a sunaition is a mere tool used by a soul (or by the cosmic nous) to promote an intended outcome. In the first section, I develop the connection between sunaitia and Plato’s teleology. In the second section, I argue that sunaitia belong to Plato’s theory of the soul as a self-mover: specifically, they are those things that are set in motion by the soul in the service of some goal. I also argue against several (...)
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  47.  83
    The Effectiveness of Ethics Education: A Quasi-Experimental Field Study.Douglas R. May & Matthew T. Luth - 2013 - Science and Engineering Ethics 19 (2):545-568.
    Ethical conduct is the hallmark of excellence in engineering and scientific research, design, and practice. While undergraduate and graduate programs in these areas routinely emphasize ethical conduct, few receive formal ethics training as part of their curricula. The first purpose of this research study was to assess the relative effectiveness of ethics education in enhancing individuals’ general knowledge of the responsible conduct of research practices and their level of moral reasoning. Secondly, we examined the effects of ethics education on the (...)
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  48.  65
    Realism and Idealism in Peirce’s Cosmogony.Douglas R. Anderson - 1992 - International Philosophical Quarterly 32 (2):185-192.
    Peirce's cosmogony involves an apparent tension concerning the statusof initial ideas. They appear both dependent and independent. Peirce appears to resolve this tension, maintaining elements of both his realism and his idealism in his cosmogony, by asserting that God serves as a necessary condition for the reality of the initial ideas and by holding, through his agapasticism, that the ideas, as firsts, retain an element of spontaneity or freedom. From another angle, it is plausible to suggest that for Peirce God (...)
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  49.  53
    Bowne’s Redefinition of “Telos”.Douglas R. Anderson - 1988 - Idealistic Studies 18 (3):239-246.
    Under the influence of rationalism and various forms of absolute idealism in the nineteenth century, teleology took on the nature of fixity; the universe was held to be fulfilling a definite telos. Such teleology defined a closed universe. In the latter half of the same century the American pragmatists, under the influence of Bergson and Renouvier, began to develop their notion of an open universe: one whose possibilities were not predetermined but were evolving creatively. This necessarily involved a change in (...)
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  50.  40
    The Esthetic Attitude of Abduction.Douglas R. Anderson - 2005 - Semiotica 2005 (153 - 1/4):9-22.
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