Results for 'Glen Donnar'

589 found
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  1.  24
    “It’s not just a dream. There is a storm coming!”: Financial Crisis, Masculine Anxieties and Vulnerable Homes in American Film.Glen Donnar - 2016 - Text Matters - a Journal of Literature, Theory and Culture 6 (1):159-176.
    Despite the Gothic’s much-discussed resurgence in mainstream American culture, the role the late 2000s financial crisis played in sustaining this renaissance has garnered insufficient critical attention. This article finds the Gothic tradition deployed in contemporary American narrative film to explore the impact of economic crisis and threat, and especially masculine anxieties about a perceived incapacity of men and fathers to protect vulnerable families and homes. Variously invoking the American and Southern Gothics, Take Shelter and Winter’s Bone represent how the domestic-everyday (...)
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  2.  14
    Ethics as if Jesus mattered: essays in honor of Glen Harold Stassen.Glen Harold Stassen & Rick Axtell (eds.) - 2013 - Macon, Georgia: Smyth & Helwys Publishing.
    Glen Stassen has approached his life and work "as if Jesus mattered," and this new collection of essays in his honor demonstrates that the contributors share that commitment, each in her or his own way. Ethics as if Jesus Mattered will introduce Stassen's work to a new generation, advance dialogue and debate in Christian ethics, and inspire more faithful discipleship just as it honors one whom the contributors consider a mentor.
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  3.  13
    Justice and the way of Jesus: Christian ethics and the incarnational discipleship of Glen Stassen.Glen Harold Stassen, David P. Gushee & Reggie L. Williams (eds.) - 2020 - Maryknoll, New York: Orbis Books.
    Eighteen Christian theologians and ethicists offer a rich engagement with the theological ethics of Glen Stassen (1936-2014).
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  4. Forgiveness and Love.Glen Pettigrove - 2012 - Oxford, GB: Oxford University Press.
    What is forgiveness? When is it appropriate? Is it to be earned or can it be freely given? Is it a passion we cannot control, or something we choose to do? Glen Pettigrove explores the relationship between forgiving, understanding, and loving. He examines the significance of character for the debate, and revives the long-neglected virtue of grace.
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  5.  13
    After politics: the rejection of politics in contemporary liberal philosophy.Glen Newey - 2001 - New York, N.Y.: Palgrave.
    Why do political philosophers shy away from politics? Glen Newey offers a challenging and original critique of liberalism, the dominant political philosophy of our time, tackling such key issues as state legitimacy, value-pluralism, neutrality, the nature of politics, public reason, and morality in politics. Analyzing major liberal theorists, Newey argues that liberalism bypasses politics because it ignores or misunderstands human motivation, and elevates academic systembuilding over political realities of conflict and power.
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  6.  23
    Virtue, Reason and Toleration: The Place of Toleration in Ethical & Political Philosophy.Glen Newey - 1999 - Edinburgh University Press.
    Toleration is becoming an increasingly questioned issue in modern democratic and multicultural societies and is debated within the academic disciplines of politics, history and cultural and literary studies. In this book Glen Newey systematically analyses toleration in relation to broader issues in meta-ethical theory and offers a new, rigorous philosophical theory of toleration as a virtue. A wide range of questions in ethical theory is addressed, including ethical responsibility, character and virtue, the nature of reasons for action, the acts/omissions (...)
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  7.  19
    Toleration in Political Conflict.Glen Newey - 2013 - Cambridge University Press.
    Political disputes over toleration are endemic, while toleration as a political value seems opposed to those of civic equality, neutrality and sometimes democracy. Toleration in Political Conflict sets out to understand toleration as both politically awkward and indispensable. The book exposes the incoherence of Rawlsian reasonable pluralist justifications of toleration, and shows that toleration cannot be fully reconciled with liberal political values. While raison d'état concerns very often overshadow debates over toleration, these debates – for example about terrorism – need (...)
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  8. The Political Perspective of Corporate Social Responsibility: A Critical Research Agenda.Glen Whelan - 2012 - Business Ethics Quarterly 22 (4):709-737.
    ABSTRACT:I here advance a critical research agenda for the political perspective of corporate social responsibility (Political CSR). I argue that whilst the ‘Political’ CSR literature is notable for both its conceptual novelty and practical importance, its development has been hamstrung by four ambiguities, conflations and/or oversights. More positively, I argue that ‘Political’ CSR should be conceived as one potentialformof globalization, and not as aconsequenceof ‘globalization’; that contemporary Western MNCs should be presumed to engage in CSR for instrumental reasons; that ‘Political’ (...)
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  9.  26
    What Virtue Adds to Value.Glen Pettigrove - 2022 - Australasian Philosophical Review 6 (2):113-128.
    ABSTRACT In virtually every corner of ethics—including discussions of value, practical reasoning, moral psychology, and justice—it is common for theorists to suggest that our actions, attitudes, or emotions should be proportional to the degree of value present in the objects or events to which they are responding. I argue that there is a fundamental problem with these approaches: they overlook the character of the agent and what it adds to the equation. I show that a commitment to proportionality is at (...)
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  10. Meekness and 'Moral' Anger.Glen Pettigrove - 2012 - Ethics 122 (2):341-370.
    If asked to generate a list of virtues, most people would not include meekness. So it is surprising that Hume not only deems it a virtue, but one whose 'tendency to the good of society no one can doubt of.' After explaining what Hume and his contemporaries meant by "meekness", the paper proceeds to argue that meekness is a virtue we, too, should endorse.
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  11.  32
    Merleau-Ponty and the face of the world: silence, ethics, imagination, and poetic ontology.Glen A. Mazis - 2016 - Albany: SUNY Press.
    Assesses Merleau-Ponty’s contribution to ethics as calling for a poetic interplay between perception and imagination, and between silence and solidarity, that reveals our place in the world, and our obligations to ourselves and others. Before his death in 1961, Merleau-Ponty worried about what he saw as humanity’s increasingly self-enclosed and manipulative way of experiencing self, others, and the world—the consequences of which remain apparent in our destructive inability to connect with others within and across cultures. In Merleau-Ponty and the Face (...)
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  12. Preference for bar pressing over "freeloading" as a function of number of rewarded presses.Glen D. Jensen - 1963 - Journal of Experimental Psychology 65 (5):451.
  13. The Standing to Forgive.Glen Pettigrove - 2009 - The Monist 92 (4):583-603.
    In the philosophical literature on forgiveness it is almost universally assumed that only the victim of a wrong has the standing to forgive. This paper challenges that assumption and argues for the possibility of meaningful second- and third-party forgiveness.
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  14.  82
    Corporations and Citizenship Arenas in the Age of Social Media.Glen Whelan, Jeremy Moon & Bettina Grant - 2013 - Journal of Business Ethics 118 (4):777-790.
    Little attention has been paid to the importance of social media in the corporate social responsibility (CSR) literature. This deficit is redressed in the present paper through utilizing the notion of ‘citizenship arenas’ to identify three dynamics in social media-augmented corporate–society relations. First, we note that social media-augmented ‘corporate arenas of citizenship’ are constructed by individual corporations in an effort to address CSR issues of specific importance thereto, and are populated by individual citizens as well as (functional/formally organized) stakeholders. Second, (...)
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  15.  19
    Born Political: A Dispositive Analysis of Google and Copyright.Glen Whelan - 2019 - Business and Society 58 (1):42-73.
    Google is a complex and complicated political beast with a significant, and often confusing, interest, in copyright matters. On one hand, for example, Google is widely accused of profiting from piracy. On the other, Google routinely complies with what is rapidly approaching a billion copyright takedown requests annually. In the present article, Foucault, neo-Gramscians, and Deleuze and Guattari are utilized to help construct a 32 dispositive analysis framework that overlaps three dispositive modalities and perspectives. In applying the framework to the (...)
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  16. Subjects of Empire: Indigenous Peoples and the ‘Politics of Recognition’ in Canada.Glen S. Coulthard - 2007 - Contemporary Political Theory 6 (4):437-460.
    Over the last 30 years, the self-determination efforts and objectives of Indigenous peoples in Canada have increasingly been cast in the language of ‘recognition’ — recognition of cultural distinctiveness, recognition of an inherent right to self-government, recognition of state treaty obligations, and so on. In addition, the last 15 years have witnessed a proliferation of theoretical work aimed at fleshing out the ethical, legal and political significance of these types of claims. Subsequently, ‘recognition’ has now come to occupy a central (...)
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  17. Is Virtue Ethics Self-Effacing?Glen Pettigrove - 2011 - The Journal of Ethics 15 (3):191-207.
    Thomas Hurka, Simon Keller, and Julia Annas have recently argued that virtue ethics is self-effacing. I contend that these arguments are rooted in a mistaken understanding of the role that ideal agency and agent flourishing (should) play in virtue ethics. I then show how a virtue ethical theory can avoid the charge of self-effacement and why it is important that it do so.
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  18.  51
    Trust in Surveillance: A Reply to Etzioni.Glen Whelan - 2019 - Journal of Business Ethics 156 (1):15-19.
    Etzioni has recently proposed that the success of Internet enabled commerce is surprising due to what I label the “trust in strangers” problem. In here responding to Etzioni, I argue that the “trust in strangers” problem effectively dissolves once it is recognized that current manifestations of Internet commerce are not associated with high levels of anonymity, but rather, with high levels of surveillance. In doing so, I first outline how data capitalism and security considerations have contributed to Internet surveillance being (...)
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  19.  18
    Creativity and the Value of Virtue.Glen Pettigrove - 2022 - Australasian Philosophical Review 6 (2):204-218.
    1. This is the second in a two-part investigation of the relationship between virtue and value. It focuses principally on two questions that part 1 [Pettigrove 2022] left readers asking.1 First, is...
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  20. Two dogmas of liberalism.Glen Newey - 2010 - European Journal of Political Theory 9 (4):449-465.
    This article is on political normativity. It urges scepticism about attempts to reduce political normativity to morality. Modern liberalism leaves a question about how far morality can be accommodated by the form of normativity characteristic of politics. The article casts doubt on whether individual moral norms carry over to collective, for example, political, action, and whether the former ‘trump’ other kinds of reasons in politics. It then sketches an alternative view of politics as an irreducibly collective enterprise. Reasons for acting (...)
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  21. Anger and moral judgment.Glen Pettigrove - 2014 - Australasian Journal of Philosophy 92 (2):269-286.
    Although theorists disagree about precisely how to characterize the link between anger and moral judgment, that they are linked is routinely taken for granted in contemporary metaethics and philosophy of emotion. One problem with this assumption is that it ignores virtues like patience, which thinkers as different as Cassian, Śāntideva, and Maimonides have argued are characteristic of mature moral agents. The patient neither experience nor plan to experience anger in response to (at least some) wrongs. Nevertheless, we argue, they remain (...)
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  22. Unapologetic Forgiveness.Glen Pettigrove - 2004 - American Philosophical Quarterly 41 (3):187 - 204.
    The paper responds to those who argue that it is morally objectionable to forgive the unapologetic. I argue that it is both possible and permissible to forgive the unapologetic. Along the way the analysis sheds light on the relationship between forgiveness and trust, condonation, self-respect, punishment, justice and apology.
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  23. Earthbodies: rediscovering our planetary senses.Glen A. Mazis - 2002 - Albany, NY: State University of New York Press.
    Earthbodies describes how our bodies are open circuits to a sensual magic and planetary care that when closed off leads to disastrous detours, such as illness, ...
  24. Toward a First Nations cross-cultural science and technology curriculum.Glen S. Aikenhead - 1997 - Science Education 81 (2):217-238.
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  25.  83
    The Development of a New Instrument:'Views on Science—Technology—Society'(VOSTS).Glen S. Aikenhead & Alan G. Ryan - 1992 - Science Education 76 (5):477-491.
  26. The Forgiveness We Speak: The Illocutionary Force of Forgiving.Glen Pettigrove - 2004 - Southern Journal of Philosophy 42 (3):371-392.
    What are we doing when we say "I forgive you"? This paper employs Austin's notion of illocutionary force to analyze three different kinds of acts in which we might engage when saying "I forgive you." We might use it (1) to disclose an emotional condition, (2) to declare a debt cancelled, or (3) to commit ourselves to a future course of action. I suggest that the forgiving utterances we seek possess qualities of both the first and the third types of (...)
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  27.  99
    Political lying: A defense.Glen Newey - 1997 - Public Affairs Quarterly 11 (2):93-116.
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  28.  44
    Neglected Virtues.Glen Pettigrove & Christine Swanton (eds.) - 2021 - Routledge.
    This book explores the nitty-gritty details of particular virtues. Most of the virtues discussed--ambition, cheerfulness, creativity, magnificence, pride, wit, wonder--have been almost wholly neglected by contemporary ethicists.
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  29.  45
    The Routledge Handbook of the Philosophy and Psychology of Forgiveness.Glen Pettigrove & Robert Enright (eds.) - 2023 - Routledge.
    Brings into conversation research in two separate disciplines, offering readers a comprehensive guide to current forgiveness research. Its 42 chapters are divided into five sections: I. Religious Traditions; II. Historic Treatments; III. The Nature of Forgiveness; IV. Normative Issues; V. Empirical Findings.
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  30. (1 other version)Routledge Philosophy Guidebook to Hobbes and Leviathan.Glen Newey - 2005 - New York: Routledge.
    Hobbes is one of the most important figures in the history of ideas and political thought and his book _Leviathan_ is widely recognized as one of the greatest works of political philosophy. In this _GuideBook_ Glen Newey offers a balanced guide to this key text that explores both its historical and philosophical aspects. The author introduces: the relevance of Hobbes' ideas to modern political thought the major interpretations of _Leviathan_ Hobbes' life and the background of _Leviathan_ _The Routledge Philosophy (...)
     
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  31.  65
    Emotion and Embodiment: Fragile Ontology.Glen A. Mazis - 1993 - Peter Lang Press.
    This wide-ranging work explores what the emotions, "if approached on their own terms," can tell us about our world and our selves. By doing so sensitively, it fills a missing space in Western philosophy, literary theory and psychology, in which the emotions are seen for the first time as the primary way of understanding experience through the depth of the sensual-perceptual, rather than as mere handmaidens to reason or biology. The work weaves together diverse philosophical and literary works, from Merleau-Ponty (...)
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  32. Time at the Depth of the World.Glen A. Mazis - 2010 - In Kascha Semonovitch Neal DeRoo, Merleau-Ponty at the Limits of Art, Religion, and Perception. Continuum. pp. 120--146.
  33.  15
    Sexuelle Grenzverletzungen in der Psychoanalyse.Glen O. Gabbard - 2024 - Psyche 78 (5):377-397.
    Der Autor blickt auf seine dreißigjährige Erfahrung mit der Behandlung, Evaluierung und Konsultation in mehr als 300 Fällen sexueller Grenzverletzungen zurück. Er schildert, dass seine ehedem optimistische Beurteilung der Möglichkeit, solche Übergriffe zu verhindern, angesichts der durchgängigen Selbsttäuschung von Analytikern und Therapeuten einer eher pessimistischen Sicht gewichen ist. Seine Einsichten in die Idiosynkrasien der Über-Ich-Aktivität und in die Fähigkeit, ethische Erwägungen anders zu beurteilen, wenn sie nicht auf andere, sondern auf sich selbst bezogen werden, haben ihn bewogen, seine einstmalige Kategorisierung (...)
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  34. Virtue Ethics.Rosalind Hursthouse & Glen Pettigrove - 2022 - Stanford Encyclopedia of Philosophy.
    Virtue ethics is currently one of three major approaches in normative ethics. It may, initially, be identified as the one that emphasizes the virtues, or moral character, in contrast to the approach that emphasizes duties or rules (deontology) or that emphasizes the consequences of actions (consequentialism). Suppose it is obvious that someone in need should be helped. A utilitarian will point to the fact that the consequences of doing so will maximize well-being, a deontologist to the fact that, in doing (...)
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  35.  90
    Apology, Reparations, and the Question of Inherited Guilt.Glen Pettigrove - 2003 - Public Affairs Quarterly 17 (4):319-348.
    The paper addresses the question of the appropriateness of a Congressional apology for American slavery. After offering an account of what an apology entails, I consider the claim that today's Congress fails to stand in the right relation to the guilt of American slavery to apologize for it. I argue that, while the current Congress and the constituency it represents do not bear a guilt that would permit it to apologize FOR slavery, it has inherited a guilt RELATED TO slavery (...)
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  36. Merleau-Ponty and the Backward Flow of Time: The Reversibility of Temporality and the Temporality of Reversibility.Glen Mazis - 1992 - In Shaun Gallagher & Thomas Busch, Merleau-Ponty, Hermeneutics, and Postmodernism. State University of New York Press.
  37.  73
    Is democratic toleration a rubber duck?Glen Newey - 2001 - Res Publica 7 (3):315-336.
    Democratic politicians face pressures unknown to the prerogative rulers of the early modern period when toleration was first formulated as a political ideal. These pressures are less often expressed as demands by groups or individuals for the permission of practices they dislike than for their restraint or outright prohibition; tolerant dispositions are less politically clamorous. The executive structure of toleration as a virtue, together with the ‘fact of reasonable pluralism’, make conflicts over toleration peculiarly intractable. Political conflicts are apt to (...)
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  38.  90
    Apologizing for Who I Am.Glen Pettigrove & Jordan Collins - 2011 - Journal of Applied Philosophy 28 (2):137-150.
    Philosophical discussions of apologies have focused on apologizing for wrong actions. Such a focus overlooks an important dimension of moral failures, namely, failures of character. However, when one attempts to revise the standard account of apology to make room for failures of character, two objections emerge. The first is rooted in the psychology of shame. The second stems from the purported social function of apologies. This paper responds to these objections and, in so doing, sheds further light both on why (...)
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  39. Two kinds of a priori infallibility.Glen Hoffmann - 2011 - Synthese 181 (2):241-253.
    On rationalist infallibilism, a wide range of both (i) analytic and (ii) synthetic a priori propositions can be infallibly justified (or absolutely warranted), i.e., justified to a degree that entails their truth and precludes their falsity. Though rationalist infallibilism is indisputably running its course, adherence to at least one of the two species of infallible a priori justification refuses to disappear from mainstream epistemology. Among others, Putnam (1978) still professes the a priori infallibility of some category (i) propositions, while Burge (...)
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  40. Societies and their stability.Glen McBride - forthcoming - Australian Humanist, The 122:11.
    McBride, Glen As humanists, we seek to understand our world, without a need to seek guidance from culture. When we humans first began to speak, we quickly discovered the need for questions if we were to understand each other. Then came other questions, thousands of them. There were storms and hail, drought and gales, beloved dead parents came to one's dreams, from where? Always someone asked 'Why? Did those parents still exist somewhere? Answers were found by our ancestors.
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  41. The challenges of culture and the immortal society.Glen McBride - 2015 - Australian Humanist, The 117:1.
    McBride, Glen Culture' and 'society' are words we use very loosely. We can find their exact meaning in dictionaries but usually don't, as the context of our sentences provides the information we need in our conversations. We know our societies are the huge group of people living in our city or nation. Our culture is the large range of behaviour we have learned in our society. It includes our food preferences, ways of dressing, our ceremonies for weddings and births (...)
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  42. Why I find myself a humanist.Glen McBride - 2012 - The Australian Humanist 108 (108):4.
    McBride, Glen I was brought up a good Anglican boy by two non-religious parents. My mother was probably an incipient feminist. I knew my father better but never heard him discuss anything religious. At 19, I arrived in England, a bookworm in the RAAF and discovered George Bernard Shaw in perhaps the most exciting mind-opening time of my life. He introduced me to the word 'agnostic' and made it clear that no one had anything worth saying for or against (...)
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  43. Ambitions.Glen Pettigrove - 2007 - Ethical Theory and Moral Practice 10 (1):53 - 68.
    Ambition is a curiously neglected topic in ethics. It isn’t that philosophers have not discussed it. Plato, Aristotle, Seneca, Aquinas, Machiavelli, Harrington, Locke, Rousseau, Smith, Santayana and a number of others have discussed ambition. But it has seldom received more than a few paragraphs worth of analysis, in spite of the fact that ambition plays a central role in Western politics (one cannot be elected without it), and in spite of the fact that Machiavelli, Harrington, Locke and Rousseau each considered (...)
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  44. Shame: A Case Study of Collective Emotion.Glen Pettigrove & Nigel Parsons - 2012 - Social Theory and Practice 38 (3):504-530.
    This paper outlines what we call a network model of collective emotions. Drawing upon this model, we explore the significance of collective emotions in the Palestine-Israel conflict. We highlight some of the ways in which collective shame, in particular, has contributed to the evolution of this conflict. And we consider some of the obstacles that shame and the pride-restoring narratives to which it gave birth pose to the conflict’s resolution.
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  45. Science‐based occupations and the science curriculum: Concepts of evidence.Glen S. Aikenhead - 2005 - Science Education 89 (2):242-275.
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  46.  64
    Alternatives to Neo-Aristotelian Virtue Ethics.Glen Pettigrove - 2017 - In Nancy E. Snow, The Oxford Handbook of Virtue. Oxford University Press. pp. 359-376.
    Most contemporary variants of virtue ethics have a neo-Aristotelian timbre. However, standing alongside the neo-Aristotelians are a number of others playing similar tunes on different instruments. This chapter highlights the four most important virtue ethical alternatives to the dominant neo-Aristotelian chorus. These are Michael Slote’s agent-based approach, Linda Zagzebski’s exemplarism, Christine Swanton’s target-centered theory, and Robert Merrihew Adams’s neo-Platonic account. What these four approaches showcase is the range of possible theoretical structures available to virtue ethicists. A virtue ethicist might attempt (...)
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  47. Hannah Arendt and collective forgiving.Glen Pettigrove - 2006 - Journal of Social Philosophy 37 (4):483–500.
    The paper explores the possibility of collectives forgiving and being forgiven. The first half of the paper articulates and amends Hannah Arendt’s account of forgiveness of and by individuals. The second half raises several objections to the possibility of extending this account to forgiveness of and by collectives. In reply, I argue that collectives can have emotions, be guilty, and meet other necessary conditions for forgiving or being forgiven. However, I explain why, even though collective forgiveness is possible, it may, (...)
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  48. High‐school graduates' beliefs about science‐technology‐society. I. methods and issues in monitoring student views.Glen S. Aikenhead, Reg W. Fleming & Alan G. Ryan - 1987 - Science Education 71 (2):145-161.
     
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  49.  56
    Harun Yahya's Influence in Muslim Minority Contexts: Implications for Research in Britain, Europe, and Beyond.Glen Moran - 2019 - Zygon 54 (4):837-856.
    Abstract In 2006, the Turkish Harun Yahya Enterprise published and distributed thousands of copies of its anti‐evolutionary text Atlas of Creation to educational institutes in the West. Although this was little more than a publicity stunt, it resulted in Harun Yahya becoming a mainstay in discussions about creationism in Europe. Although Yahya is often presented as the “go to” representative of European Muslim perceptions of evolution, one would be hard pressed to find the literature about Islamic creationism in Europe that (...)
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  50. Characters and roles.Glen Pettigrove - 2019 - In Tim Dare & Christine Swanton, Perspectives in Role Ethics: Virtues, Reasons, and Obligation. New York: Routledge.
     
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