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  1. Wisdom Won From Illness: Essays in Philosophy and Psychoanalysis.Jonathan Lear - 2017 - Cambridge, Massachusetts: Harvard University Press.
    What is the appropriate relation of human reason to the human psyche--indeed, to human life--taken as a whole? The essays in this volume range over literature and ethics, psychoanalysis, social theory, and ancient Greek philosophy. But, from different angles, they all address this question. Wisdom Won from Illness probes deep into the heart of psychoanalysis to understand how it illuminates the human condition. At the same time it goes back to the origins of psychological thinking in ancient Greece--and the effort (...)
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  • Critical realism.Mervyn Hartwig - 2007 - In Dictionary of critical realism. New York: Routledge.
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  • (4 other versions)Shame and Necessity.Nicholas White & Bernard Williams - 1994 - Journal of Philosophy 91 (11):619.
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  • To flourish or destruct: a personalist theory of human goods, motivations, failure, and evil.Alan Norrie - 2017 - Journal of Critical Realism 16 (4):423-430.
    Christian Smith’s To Flourish or Destruct is a thorough, sustained, and impassioned argument for what the author calls ‘critical realist personalism’. This is an ontologically based theory of the p...
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  • (1 other version)Phenomenology of Spirit.G. W. F. Hegel & A. V. Miller - 1807 - International Journal for Philosophy of Religion 10 (4):268-271.
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  • Love and Its Place in Nature.Jonathan Lear - 2001 - Mind 110 (440):1087-1092.
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  • The Philosophy of Meta-Reality: Part II: Agency, Perfectibility, Novelty.Roy Bhaskar - 2002 - Journal of Critical Realism 1 (1):67-93.
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  • (4 other versions)Shame and Necessity.Bernard Arthur Owen Williams - 1994 - Ethics 105 (1):178-181.
    We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams's original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the ancients (...)
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