Journal articles: 'Fish, Stanley E (Stanley Eugene)'

1

Lieb, Michael. "How Stanley Fish WorksHow Milton Works. Stanley Fish." Journal of Religion 82, no. 2 (April 2002): 252–59. http://dx.doi.org/10.1086/491050.

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Gangopadhyay, Kausik. "Interview with Eugene H. Stanley." IIM Kozhikode Society & Management Review 2, no. 2 (July 2013): 73–78. http://dx.doi.org/10.1177/2277975213507763.

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Stanley, H. Eugene. "Autobiography of H. Eugene Stanley." Journal of Physical Chemistry B 115, no. 48 (December 8, 2011): 13965–66. http://dx.doi.org/10.1021/jp209728k.

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Debenedetti, Pablo G., and Sharon C. Glotzer. "Tribute to H. Eugene Stanley." Journal of Physical Chemistry B 115, no. 48 (December 8, 2011): 13963–64. http://dx.doi.org/10.1021/jp209777c.

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5

Robertson, Michael. "Snapshot: Stanley Fish." Philosophers' Magazine, no. 70 (2015): 60–64. http://dx.doi.org/10.5840/tpm20157078.

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6

Leonard, John. "Reading with Stanley Fish." Milton Quarterly 30, no. 4 (December 1996): 173–76. http://dx.doi.org/10.1111/j.1094-348x.1996.tb00879.x.

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7

McCormick, Kathleen. "Swimming Upstream with Stanley Fish." Journal of Aesthetics and Art Criticism 44, no. 1 (1985): 67. http://dx.doi.org/10.2307/430540.

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McCORMICK, KATHLEEN. "Swimming Upstream With Stanley Fish." Journal of Aesthetics and Art Criticism 44, no. 1 (September 1, 1985): 67–76. http://dx.doi.org/10.1111/1540_6245.jaac44.1.0067.

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9

Rajagopalan, Kanavillil, and Rosemary Arrojo. "Stylistics, Stanley Fish, and objectified conventionality." Poetics 18, no. 6 (December 1989): 579–86. http://dx.doi.org/10.1016/0304-422x(89)90013-2.

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Akin, Ethan. "Show some respect for stanley fish." Academic Questions 8, no. 2 (June 1995): 5–6. http://dx.doi.org/10.1007/bf02683182.

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Stavreva, Kirilka, and Peter Simonson. "Muddy Waters: An Interview with Stanley Fish." Iowa Journal of Cultural Studies 1995, no. 14 (1995): 80–90. http://dx.doi.org/10.17077/2168-569x.1201.

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12

Abrams, Kathryn, and Stanley Fish. "The Unbearable Lightness of Being Stanley Fish." Stanford Law Review 47, no. 3 (February 1995): 595. http://dx.doi.org/10.2307/1229091.

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13

Walhout, Mark. "Book Review: Rhetorical Faith: The Literary Hermeneutics of Stanley Fish, Justifying Belief: Stanley Fish and the Work of Rhetoric." Christianity & Literature 52, no. 2 (March 2003): 289–93. http://dx.doi.org/10.1177/014833310305200226.

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Graff, Gerald. "Interpretation on Tlon: A Response to Stanley Fish." New Literary History 17, no. 1 (1985): 109. http://dx.doi.org/10.2307/468982.

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15

Currie, Gregory. "Text without Context: Some Errors of Stanley Fish." Philosophy and Literature 15, no. 2 (1991): 212–28. http://dx.doi.org/10.1353/phl.1991.0016.

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Kaplan, Leonard. "Without Foundation: Stanley Fish and the Legal Academy." Law & Social Inquiry 16, no. 03 (1991): 593–613. http://dx.doi.org/10.1111/j.1747-4469.1991.tb00296.x.

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17

Sá, Luiz Fernando Ferreira, and Miriam Mansur. "Acts of Literature." Aletria: Revista de Estudos de Literatura 19, no. 1 (January 31, 2009): 9–18. http://dx.doi.org/10.17851/2317-2096.19.1.9-18.

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18

Jacobs, Alan. "The Unnatural Practices of Stanley Fish: A Review Essay." South Atlantic Review 55, no. 4 (November 1990): 87. http://dx.doi.org/10.2307/3200448.

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19

Robertson, Michael. "Principle, Pragmatism, and Paralysis: Stanley Fish on Free Speech." Canadian Journal of Law & Jurisprudence 16, no. 2 (July 2003): 287–315. http://dx.doi.org/10.1017/s0841820900003738.

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Unlike those who read Fish as declaring that free speech is an illusion or incoherent, I argue that Fish provides a superior explanation of what makes free speech possible, and a more insightful description of what judges are doing when they decide cases under laws which protect it. In this paper I first identify the central philosophical commitment from which Fish derives most of his controversial positions. Next, I demonstrate how his position on free speech in particular flows from this central philosophical commitment. Finally, in the main section of the paper, I consider three serious objections to Fish’s analysis of free speech, and consider how Fish might respond to them. I seek to defend Fish's denial that the relationship between freedom and constraint is one of simple opposition; rather he claims that constraint is the precondition for freedom. He therefore sees all speech as made under conditions of constraint. He also sees a commitment to censoring some speech as inherently contained within any commitment to freedom of speech, and so toleration of all viewpoints is impossible. He denies that any free speech principle can be neutral regarding viewpoints, and he denies that any "free market of ideas" is without bias and exclusions. He therefore rejects the accounts given by American courts deciding cases under the First Amendment which stress a fidelity to neutral principle. Since there are no such principles in existence, such courts are really doing one of two things. Either they are pragmatically advancing a partisan agenda, and constraining some speech in a way which is obfuscated, or their false belief in the existence of neutral principles paralyses them in the face of danger and prevents them from performing this pragmatic exercise.

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20

Poole, W. "Review: How Milton Works * Stanley Fish: How Milton Works." Cambridge Quarterly 31, no. 3 (September 1, 2002): 257–61. http://dx.doi.org/10.1093/camqtly/31.3.257.

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21

Rothman, David J. "An American Sophist: The Surprising Career of Stanley Fish." Academic Questions 21, no. 4 (October 30, 2008): 367–91. http://dx.doi.org/10.1007/s12129-008-9074-6.

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22

Owen, J. Judd. "Church and State in Stanley Fish's Antiliberalism." American Political Science Review 93, no. 4 (December 1999): 911–24. http://dx.doi.org/10.2307/2586121.

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Even though they contain one of the most forceful critiques of liberalism in contemporary political thought, the political writings of Stanley Fish have been neglected by political theorists. Fish's critique of liberal claims of moral and religious neutrality points to the conclusion that the liberal separation of church and state lacks a coherent justification. I offer a qualified defense of liberalism by arguing that while Fish's critique of liberal neutrality is sound, he fails to do justice to liberalism's substantive basis. Moreover, by simply negating liberalism, Fish's thinking remains within the liberal horizon in a way he fails to recognize.

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23

Ryan, Phil. "Stanley Fish's Case for Speech Regulation: A Critique." Canadian Journal of Higher Education 31, no. 2 (August 31, 2001): 167–81. http://dx.doi.org/10.47678/cjhe.v31i2.183392.

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This article critiques Stanley Fish's argument for speech regulation. Fish errs in reducing free speech to a mere means, viewing free speech as a "conceptual impossibility," and making the limited speech rights of the modern workplace a standard for assessing speech rights in general.

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Drożdż, Stanisław, Andrzej Kulig, Jarosław Kwapień, Artur Niewiarowski, and Marek Stanuszek. "Hierarchical organization of H. Eugene Stanley scientific collaboration community in weighted network representation." Journal of Informetrics 11, no. 4 (November 2017): 1114–27. http://dx.doi.org/10.1016/j.joi.2017.09.009.

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25

Tsallis, Constantino. "Retirement of Prof. H. Eugene Stanley as Main Editor of Physica A/Elsevier." Physica A: Statistical Mechanics and its Applications 556 (October 2020): 124834. http://dx.doi.org/10.1016/j.physa.2020.124834.

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26

Barber, Sotirios A. "Stanley Fish and the Future of Pragmatism in Legal Theory." University of Chicago Law Review 58, no. 3 (1991): 1033. http://dx.doi.org/10.2307/1599995.

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27

Patterson, Sara M. "Save the World on Your Own Time - By Stanley Fish." Teaching Theology & Religion 14, no. 4 (October 2011): 389–90. http://dx.doi.org/10.1111/j.1467-9647.2011.00744.x.

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28

Brady, John S. "Incorrigible Beliefs and Democratic Deliberation: A Critique of Stanley Fish." Constellations 13, no. 3 (September 2006): 374–93. http://dx.doi.org/10.1111/j.1467-8675.2006.00401.x.

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29

MOORE, STEPHEN D. "NEGATIVE HERMENEUTICS, INSUBSTANTIAL TEXTS: STANLEY FISH AND THE BIBLICAL INTERPRETER." Journal of the American Academy of Religion LIV, no. 4 (1986): 707–20. http://dx.doi.org/10.1093/jaarel/liv.4.707.

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30

West, Thomas R. "Justifying Belief: Stanley Fish and the Work of Rhetoric (review)." College Literature 31, no. 1 (2004): 196–99. http://dx.doi.org/10.1353/lit.2004.0013.

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31

Roochnik, David. "Stanley fish and the old quarrel between rhetoric and philosophy." Critical Review 5, no. 2 (March 1991): 225–46. http://dx.doi.org/10.1080/08913819108443223.

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32

Seelig, Sharon Cadman. "Sir Thomas Browne and Stanley Fish: A case of malpractice." Prose Studies 11, no. 2 (September 1988): 72–84. http://dx.doi.org/10.1080/01440358808586339.

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33

Michael, John, and Stanley Fish. "Fish Shticks: Rhetorical Questions in Stanley Fish's Doing What Comes Naturally." Diacritics 20, no. 2 (1990): 54. http://dx.doi.org/10.2307/465324.

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34

Fish, Stanley. "An interview with Stanley Fish: Aiming low in the ivory tower." National Civic Review 94, no. 2 (2005): 41–45. http://dx.doi.org/10.1002/ncr.93.

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35

Ramírez de Garay, Iván. "“Freedom of Speech” as a Threat to Liberal Democracy: Notes on Stanley Fish’s Critique." Theory Now. Journal of Literature, Critique, and Thought 5, no. 2 (July 28, 2022): 169–84. http://dx.doi.org/10.30827/tn.v5i2.24629.

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In his polemic and seminal book, There´s No Such Thing as a Free Speech and It´s a Good Thing, Too, Stanley Fish argued that the advocates of an unrestrained, absolute freedom of speech ended up weakening the very same thing they intended to defend: liberal democracy. Following, dissecting and analyzing Fish's arguments, this essay intends to show that, from a philosophical perspective, a universal, strong advocacy of free speech is untenable, since it inevitably slips on utilitarian and consequentialist grounds. From an empirical point of view, too, whilst defending unrestricted free speech, their universalistic advocates systematically fail to stick to the principles on which their position is grounded: tolerance, neutrality and negativity. Instead, their arguments end up being political, partial and partisan, as Stanley Fish helps us to acknowledge. However, contrary to Fish's conclusions, this essay argues that it is precisely that partisan logic, that political struggle, that makes unwise to fully disregard "free speech" as a higher value.

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36

Ramsay, William Everett. "Against Stanley Fish on Ben Jonson and the Community of the Same." Ben Jonson Journal 24, no. 1 (May 2017): 117–40. http://dx.doi.org/10.3366/bjj.2017.0182.

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In his classic essay “Authors-Readers: Ben Jonson and the Community of the Same,” Stanley Fish argues, primarily on the basis of a series of close readings, that (1) Jonson's poetry of praise hints at a community in which everyone is the same; (2) Jonson's poetry of praise is nonrepresentational, while his poetry of blame is representational; (3) Jonson's poems of praise and the members of the community mentioned in them are largely interchangeable; and (4) Jonson writes nonrepresentational poetry of praise in which everyone is the same in order to maintain his independence in a patronage society. I argue that these four theses are false. Part I argues that Fish's equivocation on the crucial word identity and his misreading of “In Authorem” undermine his claim that there is a Jonson community in which everyone is the same. Part II argues that Fish's reading of Epigrams 63, “To Robert, Earl of Salisbury,” on which reading rests his claim that Jonson's poetry of praise is nonrepresentational, introduces several textual errors, and that, once these errors are corrected, the poem no longer supports that claim. Part III argues that an awareness of Jonson's poetic art, especially his use of puns, shows that his poems of praise are not interchangeable, while an attentiveness to the “signs of specificity” (38) in the poems of praise shows that the people discussed in them are not the same. Since the truth of the fourth thesis depends on the truth of the others, it is largely ignored.

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37

Bunker, Matthew D. "The end of first amendment theory? Stanley fish and freedom of expression." Communication Law and Policy 2, no. 1 (January 1997): 1–39. http://dx.doi.org/10.1080/10811689709368618.

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38

Mouritsen, Ole G. "Introduction to Phase Transitions and Critical Phenomena. By H. Eugene Stanley, Oxford University Press, Oxford, 1987." International Journal of Quantum Chemistry 35, no. 4 (April 1989): 583–84. http://dx.doi.org/10.1002/qua.560350412.

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39

Himawan, Andreas. "Tekstualitas dan Intratekstualitas dalam Hermeneutika Pascaliberalisme." Veritas : Jurnal Teologi dan Pelayanan 1, no. 2 (October 1, 2000): 149–57. http://dx.doi.org/10.36421/veritas.v1i2.43.

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Perkembangan hermeneutika dalam gerakan teologi pascamodern, seperti yang dapat disimak dari kalangan pascaliberalisme, memperlihatkan beberapa kecenderungan yang menarik. Gerakan teologi pascamodern ini jelas berkaitan erat dengan apa yang disebut sebagai perkembangan “the linguistic turn,” yang mendominasi wacana filfasat pascamodern. Karena itu, teori-teori dan kritik-kritik kesusasteraan menjadi salah satu alat utama dalam interpretasi dan evaluasi teologi masa kini. Perkembangan teologi pascamodern ini juga memperlihatkan kecenderungan kembali kepada hermeneutika Karl Barth, yang melihat teks formatif kekristenan sebagai “a strange new world within the Bible.” Pada satu pihak, pengaruh teori kesusasteraan telah mendorong pemakaian reader-response criticism, yang melihat proses membaca sebagai proses penciptaan makna. Di bawah pengaruh tokoh seperti Stanley Fish, teolog-teolog saat ini banyak berbicara mengenai interpretive communities. Pada pihak lain, di bawah pengaruh Karl Barth, orang-orang dalam gerakan yang sama terdorong untuk mengutamakan teks formatif kekristenan sehingga mereka menganjurkan pembacaan yang realistik (realistic reading) terhadap narasi-narasi Alkitab, dan melihat narasi-narasi ini dapat menciptakan satu dunia realita yang lebih nyata daripada dunia yang kita kenal dengan panca indera kita. Teologi pascaliberal adalah salah satu dari gerakan teologi pascamodern yang mementingkan teks dan mengutamakan pembacaan realistik tersebut. Memang, di kalangan teologi pascaliberal sendiri terlihat juga kecenderungan untuk mengikuti jalur Stanley Fish, seperti yang dilakukan oleh Stanley Hauerwas. George Lindbeck dan Hans Frei, yang dianggap sebagai pelopor gerakan pascaliberalisme, juga memperlihatkan kecenderungan menempatkan interpretive communities sebagai pencipta makna (dan bahkan kebenaran) teks. Tulisan ini akan saya fokuskan hanya pada penekanan mereka terhadap teks dan memperlihatkan beberapa penyimpangan dari pandangan Barth tentang tekstualitas. Tulisan ini juga memperlihatkan bahwa antara mementingkan teks qua teks dengan mementingkan komunitas pencipta kebenaran teks jaraknya sangat tipis.

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40

Spearing, Nick. "Don't Go Changing: On Richard Weisberg's Critique of Stanley Fish and Holocaust Denial." Law and Literature 20, no. 3 (November 2008): 318–42. http://dx.doi.org/10.1525/lal.2008.20.3.318.

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41

SPAAK, TORBEN. "Relativism in Legal Thinking: Stanley Fish and the Concept of an Interpretative Community." Ratio Juris 21, no. 1 (March 2008): 157–71. http://dx.doi.org/10.1111/j.1467-9337.2007.00384.x.

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42

Xhindi, Ermir, and Erjona Xhindi. "The Possible Reader – How Can He Be ‘Possible’?" Mediterranean Journal of Social Sciences 9, no. 2 (March 1, 2018): 73–80. http://dx.doi.org/10.2478/mjss-2018-0027.

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Abstract How can it be possible that the value of a critical instrument as a theoretical category is proved as valuable in practice? In reading cases, especially during the interpretation of fictional texts, this would be an attractive ideal, at least as a methodological premise. In this work, we represent some theses on the equivalence of the Possible Reader as a theoretical instrument, with the Empirical (real) Reader of fictional texts. We are focused on presenting a hybrid Eco (Umberto) - Fish (Stanley) Model (EFM), the relevant structure and its function, its validity in implementation. The Structuralist Model of Eco (Umberto) is seen in function of text constructing, while the Phenomenological Model of Fish (Stanley) is seen as an alternative to meaning issues, as a complementary entity with Eco’s model. What can be said, for now, is that not only in the ethical level, but also with concrete results, this method justifies itself. The meaning produced by the Possible Reader as a theoretical category appears almost in the same parameters with the meaning produced by a community of empirical readers. We should specify, at the end, that the model is in its experimental phase, as it will need more exhaustive theorizing in the future.

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43

Norris, Christopher, and Stanley Fish. "Right You Are (If You Think So): Stanley Fish and the Rhetoric of Assent." Comparative Literature 42, no. 2 (1990): 144. http://dx.doi.org/10.2307/1771209.

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44

Leonard, J. "SPEAK POWER TO TRUTH: Save the World on Your Own Time. By STANLEY FISH." Essays in Criticism 60, no. 1 (January 1, 2010): 70–78. http://dx.doi.org/10.1093/escrit/cgp026.

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45

Campbell, Karen. "Book review: Save the world on your own time." Higher Education Politics & Economics 1, no. 1 (May 1, 2016): 2–6. http://dx.doi.org/10.32674/hepe.v1i1.24.

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The author presents a contemplative review of Save the World on Your Own Time by Stanley Fish (2008). A methodical review of the book, by chapter, offers the reader insight into the controversial and Fish’s thought-provoking views as he addresses the purpose of higher education and the job of the faculty. The author confronts Fish with reason and passion while offering additional insight to the presented challenges and issues in higher education which are subjectively displayed throughout the book. The seven chapters are summarized by highlighting key arguments discussed in the context of the book.

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46

Sibul, Karin. "Interpretive Communities: Estonia’s Case Study." Taikomoji kalbotyra, no. 4 (March 5, 2015): 1–15. http://dx.doi.org/10.15388/tk.2014.17470.

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This paper discusses Stanley Fish’s notion of interpretive communities, based on interviews conducted with interpreters who operated in Estonia from 1944 to 1991 while Estonia was a Soviet republic. 43 semi-structured convergent interviews were conducted: 21 with people who worked as interpreters and 22 with people who recruited interpreters or worked with an interpreter during this period.This study has presented a new perspective for the consideration of interpretive communities as defined by Stanley Fish. It has demonstrated the applicability of the notion on the basis of interviews conducted with interpreters. It is clear that interpreters apply interpretive strategies, depend on reader’s activities and on the structure of the reader’s experience.In analysing the gathered material, I applied a novel approach and extended Stanley Fish’s notion of interpretive communities from readers to interpreters. My conclusion is that Estonia’s post-World War Two interpreter community falls into two interpretive communities, the dividing line being languages used (Russian as the A or B language versus English, German, Swedish, Polish, French or Spanish as the B language, etc.) and experience (local versus international).While this study focused on interpreters in Estonia after World War II, it could be beneficial to compare the findings with other Baltic and East European countries. The analysis of interviews revealed that the interpreters operating in the years reviewed did not always meet the requirements of a professional interpreter. They were all interpreters by chance, however, not professionals.It should be recognized that factors such as the interpreting setting and preparation, as demonstrated in the above examples, played an important role. This research could be taken a step further and interviews conducted with interpreters active since the restoration of independence.

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47

Prado Zavala, Jorge. "Contempl-Acción Apuntes para una Teoría de la Recepción Teatral." Horizonte de la Ciencia 6, no. 12 (July 1, 2017): 31. http://dx.doi.org/10.26490/uncp.horizonteciencia.2017.12.310.

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<p align="justify">Más allá de la Escuela de Constanza (Hans Robert Jauss, Wolfgang Iser) y de Stanley Fish, hay un nicho aún apenas esbozado de investigación sobre el lector, y es la recepción del creador mismo, en un proceso que podemos equiparar a una retroalimentación. En el teatro, donde se han hecho tan difíciles los estudios sobre recepción, vale la pena adelantar un atisbo acerca de lo que el actor percibe durante el acto de la representación.</p>

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48

Godbey, Jonathan. "Book review: An introduction to econophysics correlations and complexity in finance, by Rosario N. Mantegna and H. Eugene Stanley." Discrete Dynamics in Nature and Society 6, no. 3 (2001): 222–24. http://dx.doi.org/10.1155/s1026022601000267.

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49

Hammersley, Martyn. "Can Academic Freedom be Justified? Reflections on the Arguments of Robert Post and Stanley Fish." Higher Education Quarterly 70, no. 2 (February 1, 2016): 108–26. http://dx.doi.org/10.1111/hequ.12086.

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50

Robbins, Louise S. "There's No Such Thing as Free Speech and It's a Good Thing, Too. Stanley Fish." Library Quarterly 64, no. 4 (October 1994): 493–94. http://dx.doi.org/10.1086/602747.

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Journal articles on the topic 'Fish, Stanley E (Stanley Eugene)'

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