Results for 'Fear'

178 found
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  1.  77
    The New LeDoux: Survival Circuits, and the Surplus Meaning of ‘Fear’.Raamy Majeed - forthcoming - Philosophical Quarterly.
    LeDoux’s (1996) pioneering work on the neurobiology of fear has played a crucial role in informing debates in the philosophy of emotion. For example, it plays a key part in Griffiths’s (1997) argument for why emotions don’t form a natural kind. Likewise, it is employed by Faucher and Tappolet (2002) to defend pro-emotion views, which claim that emotions aid reasoning (de Sousa 1987, Damasio 1994). LeDoux, however, now argues that his work has been misread (2012, 2016, 2017, 2019). He (...)
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  2. Kizel, A. (2016). “Pedagogy Out of Fear of Philosophy as a Way of Pathologizing Children”. Journal of Unschooling and Alternative Learning, Vol. 10, No. 20, Pp. 28 – 47.Kizel Arie - 2016 - Journal of Unschooling and Alternative Learning 10 (20):28 – 47.
    The article conceptualizes the term Pedagogy of Fear as the master narrative of educational systems around the world. Pedagogy of Fear stunts the active and vital educational growth of the young person, making him/her passive and dependent upon external disciplinary sources. It is motivated by fear that prevents young students—as well as teachers—from dealing with the great existential questions that relate to the essence of human beings. One of the techniques of the Pedagogy of Fear is (...)
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  3. Fear and the Focus of Attention.Luc Faucher & Christine Tappolet - 2002 - Consciousness and Emotion 3 (2):105-144.
    Philosophers have not been very preoccupied by the link between emotions and attention. The few that did (de Sousa, 1987) never really specified the relation between the two phenomena. Using empirical data from the study of the emotion of fear, we provide a description (and an explanation) of the links between emotion and attention. We also discuss the nature (empirical or conceptual) of these links.
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  4.  29
    Asylum, Credible Fear Tests, and Colonial Violence.Elena Ruíz & Ezgi Sertler - manuscript
    A credible fear test is an in-depth interview process given to undocumented people of any age arriving at a U.S. port of entry to determine qualification for asylum-seeking. Credible fear tests as a typical immigration procedure demonstrate not only what structural epistemic violence looks like but also how this violence lives in and through the design of asylum policy. Key terms of credible fear tests such as “significant possibility,” “evidence,” “consistency,” and “credibility” can never be neutral in (...)
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  5. The Heuristics of Fear: Can the Ambivalence of Fear Teach Us Anything in the Technological Age?Roberto Franzini Tibaldeo - 2015 - Ethics in Progress 6 (1):225-238.
    The paper assumes that fear presents a certain degree of ambivalence. To say it with Hans Jonas (1903-1993), fear is not only a negative emotion, but may teach us something very important: we recognize what is relevant when we perceive that it is at stake. Under this respect, fear may be assumed as a guide to responsibility, a virtue that is becoming increasingly important, because of the role played by human technology in the current ecological crisis. Secondly, (...)
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  6. Śāntideva and the Moral Psychology of Fear.Bronwyn Finnigan - forthcoming - In Douglas Duckworth & Jonathan Gold (eds.), Readings of the Introduction to Bodhisattva Practice. Columbia University Press.
    Buddhists consider fear to be a root of suffering. In Chapters 2 and 7 of the Bodhicaryāvatāra, Śāntideva provides a series of provocative verses aimed at inciting fear to motivate taking refuge in the Bodhisattvas and thereby achieve fearlessness. This article aims to analyze the moral psychology involved in this transition. It will structurally analyze fear in terms that are grounded in, and expand upon, an Abhidharma Buddhist analysis of mind. It will then contend that fear, (...)
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  7. Fear and Anxiety in the Dimensions of Art.Maria Popczyk - 2012 - Argument: Biannual Philosophical Journal 2 (2):333–346.
    In the paper I am concerned with various manifestations of aesthetic fear and anxiety, that is, fear and anxiety triggered by works of art, which I am discussing from aesthetic as well as anthropological perspectives. I am analysing the link between fear and pleasure in catharsis, in Edmund Burke’s notion of the sublime, and in reference to Goya’s Black Paintings and to Paul Virilio’s thought. Both aesthetic fear and aesthetic anxiety exist alongside other emotions, such as (...)
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  8.  70
    Holy Fear.Rebecca DeYoung - 2012 - American Catholic Philosophical Quarterly 86 (1):1-22.
    In this essay I will contend that there is something called holy fear, which expresses love for God. First I distinguish holy fear from certain types of unholy fear and from the type of fear regulated by the virtue of courage. Next, relying on the work of Thomas Aquinas, I consider the roles love and power play in holy and unholy fear and extend his analysis of the passion of fear by analogy to the (...)
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  9. Horror, Fear, and the Sartrean Account of Emotions.Andreas Elpidorou - 2016 - Southern Journal of Philosophy 54 (2):209-225.
    Phenomenological approaches to affectivity have long recognized the vital role that emotions occupy in our lives. In this paper, I engage with Jean-Paul Sartre's well-known and highly influential theory of the emotions as it is advanced in his Sketch for a Theory of the Emotions. I examine whether Sartre's account offers two inconsistent explications of the nature of emotions. I argue that despite appearances there is a reading of Sartre's theory that is free of inconsistencies. Ultimately, I highlight a novel (...)
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  10. “White Privilege and the Color of Fear.” Chapter in Lessons From The Color of Fear.Jamie P. Ross - 2008 - In Victor Lee Lewis & Hugh Vasquez (eds.), Lessons from The Color of Fear Field Reports. Using the Color of Fear in the Classroom. Speak Out - The Institute for Democratic Education and Cultural.
    Chapter: WHITE PRIVILEGE AND THE COLOR OF FEAR This chapter focuses on the role that power, innocence and ignorance play in maintaining the position of white privilege. There are times when white people use their privilege in ways that overtly attempt to put and keep people of color in their places, but more often white privilege is less obvious. White privilege does not stand out in white peoples’ behavior at all times. When white behavior is normalized, it is masked. (...)
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  11. Fear and Envy: Sexual Difference and the Economies of Feminist Critique in Psychoanalytic Discourse.José Brunner - 1997 - Science in Context 10 (1):129-170.
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  12.  81
    Christianity and Fear.Oskar Pfister - 1948 - London: G. Allen & Unwin.
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  13. Http://Www.Academia.Edu/25970251/What_is_it_that_agitates_you_my_dear_Victor_What_is_it_you_fear_SELF-_THOUGHT_@ ... Boston Studies in the Philosophy of Science 112:43-56. Rituparna Ray Chaudhuri (2016). Http://Www.Academia.Edu/25970251/What_is_it_that_agitates_you_my_dear_Victor_What _is_it_you_fear_SELF-THOUGHT.Rituparna Ray Chaudhuri - 2016
    “What is it that agitates you, my dear Victor? What is it you fear?” -/- “The monster now becomes more vengeful. He murders Victor’s friend Henry Clerval and his wife Elizabeth on the night of her wedding to Victor, and Victor sets out in pursuit of the friend across the icy Artic regions. The monster is always ahead of him, leaving tell tale marks behind and tantalizing his creator. Victor meets with his death in the pursuit of the monster (...)
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  14. Dilemmatic Deliberations In Kierkegaard’s Fear and Trembling.Daniel Watts - 2011 - Faith and Philosophy 28 (2):174-189.
    My central claim in this paper is that Kierkegaard’s Fear and Trembling is governed by the basic aim to articulate a real dilemma, and to elicit its proper recognition as such. I begin by indicating how Kierkegaard’s works are shaped in general by this aim, and what the aim involves. I then show how the dilemmaticstructure of Fear and Trembling is obscured in a recent dispute between Michelle Kosch and John Lippitt regarding the basic aims and upshot of (...)
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  15. The Case Against Epistemic Relativism: Reflections on Chapter 6 of Fear of Knowledge.Gideon Rosen - 2007 - Episteme 4 (1):10-29.
    According to one sort of epistemic relativist, normative epistemic claims (e.g., evidence E justifies hypothesis H) are never true or false simpliciter, but only relative to one or another epistemic system. In chapter 6 of Fear of Knowledge, Paul Boghossian objects to this view on the ground that its central notions cannot be explained, and that it cannot account for the normativity of epistemic discourse. This paper explores how the dogged relativist might respond.
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  16. Life in Overabundance: Agar on Life-Extension and the Fear of Death.Aveek Bhattacharya & Robert Mark Simpson - 2014 - Ethical Theory and Moral Practice 17 (2):223-236.
    In Humanity’s End: Why We Should Reject Radical Enhancement, Nicholas Agar presents a novel argument against the prospect of radical life-extension. Agar’s argument hinges on the claim that extended lifespans will result in people’s lives being dominated by the fear of death. Here we examine this claim and the surrounding issues in Agar’s discussion. We argue, firstly, that Agar’s view rests on empirically dubious assumptions about human rationality and attitudes to risk, and secondly, that even if those assumptions are (...)
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  17. On Whether B-Theoretic Atheists Should Fear Death.Natalja Deng - 2015 - Philosophia 43 (4):1011-1021.
    In this paper I revisit a dispute between Mikel Burley and Robin Le Poidevin about whether or not the B-theory of time can give its adherents any reason to be less afraid of death. In ‘Should a B-theoretic atheist fear death?’, Burley argues that even on Le Poidevin’s understanding of the B-theory, atheists shouldn’t be comforted. His reason is that the prevalent B-theoretic account of our attitudes towards the past and future precludes treating our fear of death as (...)
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  18. The “Morbid Fear of the Subjective”. Privateness and Objectivity in Mid-Twentieth Century American Naturalism.Antonio Nunziante - 2013 - Metodo. International Studies in Phenomenology and Philosophy 1 (1-2):1-19.
    The “Morbid Fear of the Subjective” (copyright by Roy Wood Sellars) represents a key-element of the American naturalist debate of the Mid-twentieth century. On the one hand, we are witnessing to the unconditional trust in the objectivity of scientific discourse, while on the other (and as a consequence) there is the attempt to exorcise the myth of the “subjective” and of its metaphysical privateness. This theoretical roadmap quickly assumed the shape of an even sociological contrast between the “democraticity” of (...)
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  19.  27
    Response to 'Fear of Death and the Symmetry Argument'.Deng Natalja - 2016 - Manuscrito 39 (4):297-304.
    ABSTRACT This article is a response to 'Fear of death and the symmetry argument', in this issue. In that article, the author discusses the above Lucretian symmetry argument, and proposes a view that justifies the existing asymmetry in our attitudes towards birth and death. I begin by distinguishing this symmetry argument from a different one, also loosely inspired by Lucretius, which also plays a role in the article. I then describe what I take to be the author's solution to (...)
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  20. The Liberalism of Fear.Judith Shklar - 1989 - In Nancy L. Rosenblum (ed.), Liberalism and the Moral Life.
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  21. Ghosts and Sparse Properties: Why Physicalists Have More to Fear From Ghosts Than Zombies.Philip Goff - 2010 - Philosophy and Phenomenological Research 81 (1):119-139.
    Zombies are bodies without minds: creatures that are physically identical to actual human beings, but which have no conscious experience. Much of the consciousness literature focuses on considering how threatening philosophical reflection on such creatures is to physicalism. There is not much attention given to the converse possibility, the possibility of minds without bodies, that is, creatures who are conscious but whose nature is exhausted by their being conscious. We can call such a ‘purely conscious’ creature a ghost.
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  22. Should Environmental Ethicists Fear Moral Anti-Realism?Anne Schwenkenbecher & Michael Rubin - 2019 - Environmental Values 28 (4):405-427.
    Environmental ethicists have been arguing for decades that swift action to protect our natural environment is morally paramount, and that our concern for the environment should go beyond its importance for human welfare. It might be thought that the widespread acceptance of moral anti-realism would undermine the aims of environmental ethicists. One reason is that recent empirical studies purport to show that moral realists are more likely to act on the basis of their ethical convictions than anti-realists. In addition, it (...)
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  23. Fear as a Regulator of the Process of Making Life Decisions in the Period of Late Adolescence.Volodymyr Chernobrovkin & Maksym Starodub - 2018 - Psychology and Psychosocial Interventions 1:55-61.
    The article addresses the problem of making life decisions by people during the period of late adolescence; describes the specifics of the influence of various factors, in particular, the sense of life orientations, life position, impulsivity; the questions of the influence of fear on the process of making life decisions by young people; and the influence of various types of fears on this process. -/- The results of the research show that the influence of fears on the process of (...)
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  24. Don't Fear the Reaper: An Epicurean Answer to Puzzles About Death and Injustice.Simon Cushing - 2007 - In Kate Woodthorpe (ed.), Layers of Dying and Death. Oxford, UK: Inter-Disciplinary Press. pp. 117-127.
    I begin by sketching the Epicurean position on death - that it cannot be bad for the one who dies because she no longer exists - which has struck many people as specious. However, alternative views must specify who is wronged by death (the dead person?), what is the harm (suffering?), and when does the harm take place (before death, when you’re not dead yet, or after death, when you’re not around any more?). In the second section I outline the (...)
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  25. For Whose Benefit? Fear and Loathing in the Welfare State.Arianna Bove - 2014 - Journal of Political Marketing 13 (1-2):108-126.
    This article contributes to the debate on the relationship between marketing and propaganda through an analysis of social marketing as a mode of governing in permanent campaigning. The working hypothesis is that social marketing operations are agitational rather than propagandistic. The conceptual approach stems from a comparison of propaganda and marketing with Fordist and post-Fordist modes of production and governance. The research into the role of agitation involves an empirical study of the UK government campaign against benefit fraud, the most (...)
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  26. Who’s Afraid of Robots? Fear of Automation and the Ideal of Direct Control.Ezio Di Nucci & Filippo Santoni de Sio - 2014 - In Fiorella Battaglia & Natalie Weidenfeld (eds.), Roboethics in Film. Pisa University Press.
    We argue that lack of direct and conscious control is not, in principle, a reason to be afraid of machines in general and robots in particular: in order to articulate the ethical and political risks of increasing automation one must, therefore, tackle the difficult task of precisely delineating the theoretical and practical limits of sustainable delegation to robots.
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  27.  66
    Female Administrative Staff in Norwegian Ed-Sci Live in Fear - with INCRIMINATING NOTES From a Doctored Report-Form (Feb.2017). Soerfjord - manuscript
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  28. The Fear of Aesthetics in Art and Literary Theory.Sam Rose - 2017 - New Literary History 48 (2):223-244.
    Is aesthetics, as has recently been claimed, now able to meet the accusations often levelled against it? This essay examines counters to three of the most common: that aesthetics is based around overly narrow conceptions of "art" and "the aesthetic"; that aesthetics is politically disengaged; and that aesthetics fails to engage with actual art objects and their histories.
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  29.  58
    Faith and Sacrifice in Fear and Trembling.Neelesh Pratap - manuscript
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  30. Anxiety, Normative Uncertainty, and Social Regulation.Charlie Kurth - 2016 - Biology and Philosophy 31 (1):1-21.
    Emotion plays an important role in securing social stability. But while emotions like fear, anger, and guilt have received much attention in this context, little work has been done to understand the role that anxiety plays. That’s unfortunate. I argue that a particular form of anxiety—what I call ‘practical anxiety’—plays an important, but as of yet unrecognized, role in norm-based social regulation. More specifically, it provides a valuable form of metacognition, one that contributes to social stability by helping individuals (...)
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  31. From Indignation to Norms Against Violence in Occupy Geneva: A Case Study for the Problem of the Emergence of Norms.Frédéric Minner - 2015 - Social Science Information 54 (4):497-524.
    Why and how do norms emerge? Which norms emerge and why these ones in particular? Such questions belong to the ‘problem of the emergence of norms’, which consists of an inquiry into the production of norms in social collectives. I address this question through the ethnographic study of the emergence of ‘norms against violence’ in the political collective Occupy Geneva. I do this, first, empirically, with the analysis of my field observations; and, second, theoretically, by discussing my findings. In consequence (...)
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  32. Hope, Hate and Indignation: Spinoza on Political Emotion in the Trump Era.Ericka Tucker - 2018 - In M. B. Sable & A. J. Torres (eds.), Trump and Political Philosophy. New York, NY, USA: pp. 131-158.
    Can we ever have politics without the noble lie? Can we have a collective political identity that does not exclude or define ‘us’ as ‘not them’? In the Ethics, Spinoza argues that individual human emotions and imagination shape the social world. This world, he argues, can in turn be shaped by political institutions to be more or less hopeful, more or less rational, or more or less angry and indignant. In his political works, Spinoza offered suggestions for how to shape (...)
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  33. Epicurean Wills, Empty Hopes, and the Problem of Post Mortem Concern.Bill Wringe - 2016 - Philosophical Papers 45 (1-2):289-315.
    Many Epicurean arguments for the claim that death is nothing to us depend on the ‘Experience Constraint’: the claim that something can only be good or bad for us if we experience it. However, Epicurus’ commitment to the Experience Constraint makes his attitude to will-writing puzzling. How can someone who accepts the Experience Constraint be motivated to bring about post mortem outcomes?We might think that an Epicurean will-writer could be pleased by the thought of his/her loved ones being provided for (...)
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  34. Angry Rats and Scaredy Cats: Lessons From Competing Cognitive Homologies.Isaac Wiegman - 2016 - Biological Theory 11 (4):224-240.
    There have been several recent attempts to think about psychological kinds as homologies. Nevertheless, there are serious epistemic challenges for individuating homologous psychological kinds, or cognitive homologies. Some of these challenges are revealed when we look at competing claims of cognitive homology. This paper considers two competing homology claims that compare human anger with putative aggression systems of nonhuman animals. The competition between these hypotheses has been difficult to resolve in part because of what I call the boundary problem: boundaries (...)
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  35.  81
    "Monsters on the Brain: An Evolutionary Epistemology of Horror".Stephen Asma - 2014 - Social Research: An International Quarterly (N.4).
    The article discusses the evolutionary development of horror and fear in animals and humans, including in regard to cognition and physiological aspects of the brain. An overview of the social aspects of emotions, including the role that emotions play in interpersonal relations and the role that empathy plays in humans' ethics, is provided. An overview of the psychological aspects of monsters, including humans' simultaneous repulsion and interest in horror films that depict monsters, is also provided.
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  36. Furcht Und Angst.Andreas Dorschel - 2012 - In Dietmar Goltschnigg (ed.), Angst. Lähmender Stillstand und Motor des Fortschritts. Stauffenburg. pp. 49-54.
    Is fear a ‘deficient mode’ of anxiety? This claim made by Martin Heidegger in ‘Being and Time’ (1927) depends on an analysis of intentionality. Emotions take objects: to love, to hate, to fear is to love, to hate, to fear someone or something. Yet anxiety, Heidegger maintains (‘Being and Time’ § 40), is about “nothing” (“nichts”) rather than “something” (“etwas”). Heidegger then turns lack of knowledge or understanding of what one’s anxiety is about into a revelation of (...)
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  37.  61
    On What Political Normativity Is.Robert Jubb - forthcoming - Political Studies Review.
    Realists in normative political theory aim to defend the importance of “distinctively political thought” as opposed to the applied ethics they believe characterizes much contemporary political theory and causes it to misunderstand and make mistakes about its subject matter. More conventional political theorists have attempted to respond to realism, including Jonathan Leader Maynard and Alex Worsnip, who have recently criticized five supposedly realist arguments for a distinctive political normativity. However, while Leader Maynard and Worsnip's arguments are themselves less decisive than (...)
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  38. Survival Egoism: We Are, They Will Be.Tommaso Castiglione Ferrari - 2019 - Dissertation,
    During the last century the new, exciting field of Artificial Intelligence has risen. With its promises, fears for the uncertain future development of this area started to rise. Is it going to be sentient? Is it going to be smarter than us? Is it going to "understand" our uselessness? Is it going to decide that we are no more fundamental? And consequently decide to end our species? These and more questions emerged, nourished by the apprehension of the possible dangers that (...)
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  39. A Higher-Order Theory of Emotional Consciousness.Richard Brown & Joseph LeDoux - 2017 - Proceedings of the National Academy of Sciences of the United States of America.
    Emotional states of consciousness, or what are typically called emotional feelings, are traditionally viewed as being innately programed in subcortical areas of the brain, and are often treated as different from cognitive states of consciousness, such as those related to the perception of external stimuli. We argue that conscious experiences, regardless of their content, arise from one system in the brain. On this view, what differs in emotional and non-emotional states is the kind of inputs that are processed by a (...)
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  40. Death and Eternal Recurrence.Lars Bergström - 2013 - In Feldman Bradley (ed.), The Oxford Handbook of Philosophy of Death. Oxford U P.
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  41. Socratic Irony, Plato's Apology, and Kierkegaard's On the Concept of Irony.Paul Muench - 2009 - In Niels Jørgen Cappelørn, Hermann Deuser & K. Brian Söderquist (eds.), Kierkegaard Studies Yearbook. de Gruyter. pp. 71-125.
    In this paper I argue that Plato's Apology is the principal text on which Kierkegaard relies in arguing for the idea that Socrates is fundamentally an ironist. After providing an overview of the structure of this argument, I then consider Kierkegaard's more general discussion of irony, unpacking the distinction he draws between irony as a figure of speech and irony as a standpoint. I conclude by examining Kierkegaard's claim that the Apology itself is “splendidly suited for obtaining a clear concept (...)
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  42. Routledge Philosophy Guidebook to Aristotle and the Poetics.Angela Curran - 2015 - Routledge.
    Aristotle’s Poetics is the first philosophical account of an art form and is the foundational text in the history of aesthetics. The Routledge Philosophy Guidebook to Aristotle and the Poetics is an accessible guide to this often dense and cryptic work. Angela Curran introduces and assesses: Aristotle’s life and the background to the Poetics the ideas and text of the Poetics , including mimēsis ; poetic technē; the definition of tragedy; the elements of poetic composition; the Poetics’ recommendations for tragic (...)
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  43.  48
    Le courage et les mots de la peur dans le Lachès et le Protagoras.David Lévystone - 2006 - Phoenix 3 (50):346-363.
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  44.  87
    The Color and Content of Their Fears: A Short Analysis of Racial Profiling.Myisha Cherry - 2016 - Radical Philosophy Review 19 (3):689-694.
    In response to Zack’s “White Privilege​ and Black Rights”, I consider her account of the hunting schema in light of police violence against black women. I argue that although Zack provides us with a compelling account of racial profiling and police brutality, the emotional aspect she attributes to the hunting schema is too charitable. I then claim that Zack’s hunting schema fails to account for state violence against black women and in doing so she only tells a partial story of (...)
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  45.  42
    A Complex Number Notation of Nature of Time: An Ancient Indian Insight.R. B. Varanasi Varanasi Varanasi Ramabrahmam, Ramabrahmam Varanasi, V. Ramabrahmam - 2013 - In Proceedings of 5th International Conference on Vedic Sciences on “Applications and Challenges in Vedic / Ancient Indian Mathematics". Bangalore, India: Veda Vijnaana Sudha. pp. 386-399.
    The nature of time is perceived by intellectuals variedly. An attempt is made in this paper to reconcile such varied views in the light of the Upanishads and related Indian spiritual and philosophical texts. The complex analysis of modern mathematics is used to represent the nature and presentation physical and psychological times so differentiated. Also the relation between time and energy is probed using uncertainty relations, forms of energy and phases of matter.
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  46. Theory of Multiple Thinking Environments.Ravi Singh - manuscript
    Theory of multiple thinking environments As there is a physical environment, there exists a psychological environment that governs many psychological processes including our thinking. This psychological environment is unique to each person and is framed in the initial few years since the child is born and represents the native environment of that person. This psychological environment is a collection of all those elements responsible for it to become a source of thought and maintain that thought for its life cycle. (In (...)
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  47. On the Road to Losing Ourselves: Religious-Based Immigration Tests.Saba Fatima - 2020 - In Bob Fischer (ed.), Ethics, Left and Right: The Moral Issues That Divide Us. New York, NY, USA: pp. 208-232.
    In this chapter, I deal with some of the reasons why the United States should not institute any implicit or explicit religion-based tests as grounds for immigration. I argue it is extremely impractical to formulate and execute a test that would be effective in rooting out extremists. However, even if such a test could be devised, immigration requirements that link religion to belonging inevitably foster an irrational fear of an entire group of people as perpetual outsiders. Furthermore, religion-based immigration (...)
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  48. Freedom in an Age of Algocracy.John Danaher - forthcoming - In Shannon Vallor (ed.), Oxford Handbook of Philosophy of Technology. Oxford, UK: Oxford University Press.
    There is a growing sense of unease around algorithmic modes of governance ('algocracies') and their impact on freedom. Contrary to the emancipatory utopianism of digital enthusiasts, many now fear that the rise of algocracies will undermine our freedom. Nevertheless, there has been some struggle to explain exactly how this will happen. This chapter tries to address the shortcomings in the existing discussion by arguing for a broader conception/understanding of freedom as well as a broader conception/understanding of algocracy. Broadening the (...)
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  49. The Philosophical Controversy Over Political Forgiveness.Alice MacLachlan - 2012 - In Paul van Tongeren, Neelke Doorn & Bas van Stokkom (eds.), Public Forgiveness in Post-Conflict Contexts. Intersentia. pp. 37-64.
    The question of forgiveness in politics has attained a certain cachet. Indeed, in the fifty years since Arendt commented on the notable absence of forgiveness in the political tradition, a vast and multidisciplinary literature on the politics of apology, reparation, and reconciliation has emerged. To a novice scouring the relevant literatures, it might appear that the only discordant note in this new veritable symphony of writings on political forgiveness has been sounded by philosophers. There is a more-than-healthy cynicism directed at (...)
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  50. The Nature of Truth.Jeremiah Joven Joaquin, Robert James M. Boyles, Mark Anthony Dacela & Victorino Raymundo Lualhati - 2013 - In Leni Garcia (ed.), Exploring the Philosophical Terrain. C&E Publishing. pp. 38–50.
    This article surveys different philosophical theories about the nature of truth. We give much importance to truth; some demand to know it, some fear it, and others would even die for it. But what exactly is truth? What is its nature? Does it even have a nature in the first place? When do we say that some truth-bearers are true? Philosophers offer varying answers to these questions. In this article, some of these answers are explored and some of the (...)
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1 — 50 / 178