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Books on the topic 'Intellectualist'

Author: Grafiati
Published: 10 March 2023

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1

Paul, Johnson. Intellectuals. London: Weidenfeld and Nicolson, 1988.

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Paul, Johnson. Intellectuals. London: Phoenix, 1993.

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Johnson, Paul M. Intellectuals. New York: HarperCollins, 2008.

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Paul, Johnson. Intellectuals. London: Weidenfeld and Nicolson, 1989.

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Paul, Johnson. Intellectuals. London: Phoenix Press, 1996.

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6

Paul, Johnson. Intellectuals. New York: Harper & Row, 1988.

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Paul, Johnson. Intellectuals. New York: Harper & Row, 1990.

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8

Bristolian, John. Discovering dynamic intellectualism. Taupo, N.Z: John Branfield, 2010.

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9

Lee, Hamrin Carol, and Cheek Timothy, eds. China's establishment intellectuals. Armonk, N.Y: M.E. Sharpe, 1986.

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10

Castillo, Debra A., and Stuart A. Day, eds. Mexican Public Intellectuals. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137392299.

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11

Collina, Vittore, writer of introduction, ed. Intellectuals and politics. Iași: Institutul European, 2013.

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12

Kane, Ousmane Oumar. Non-Europhone intellectuals. Dakar: CODESRIA, 2012.

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13

Oittinen, Vesa, and Elina Viljanen. Stalin Era Intellectuals. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003219835.

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14

Funkenstein, Amos. Intellectuals and Jews. Tucson, Ariz: Temple Emanu-El, 1990.

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15

Sowell, Thomas. Intellectuals and society. New York: Basic Books, 2009.

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16

Lambeth, Benjamin S. Moscow's defense intellectuals. Santa Monica, CA: Rand, 1990.

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17

M, Dennis Rutledge, ed. The Black intellectuals. Greenwich, Conn: JAI Press, 1997.

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18

Intellectuals and society. New York: Basic Books, 2009.

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19

Intellectuals and society. New York, NY: Basic Books, A Member of the Perseus Books Group, 2012.

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20

Mexican public intellectuals. New York, NY: Palgrave Macmillan, 2014.

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21

Punjab Institute of Language, Art & Culture., ed. Our legendary intellectuals. Lahore: Punjab Institute of Language, Art & Culture, 2008.

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22

Vianu, Ion. Amor intellectualis: Romanul unei educații. Iași: Polirom, 2011.

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23

Sandhu, Angie. Intellectuals and the People. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230590267.

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Petra, Adriana. Intellectuals and Communist Culture. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-98562-2.

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Heynders, Odile. Writers as Public Intellectuals. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137467645.

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26

Bates, David, ed. Marxism, Intellectuals and Politics. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230596351.

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Susen, Simon, and Patrick Baert. The Sociology of Intellectuals. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61210-2.

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28

Gonnerman, Chad, Kaija Mortensen, and Jacob Robbins. The Ordinary Concept of Knowledge-How. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815259.003.0005.

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Some epistemologists appear to maintain that the folk can serve as a source of dialectical advantage in debates between intellectualists and anti-intellectualists about knowledge-how. The common assumption seems to be that the philosophical account that best accords with the folk concept has a dialectical advantage over its competitors such that it ought to enjoy a strong (though defeasible) presumption in its favor. Work in experimental philosophy on the folk concept has thus far been rather conflicted, with some reporting results suggesting that the concept is intellectualist and others that it is anti-intellectualist. This chapter presents results in line with the claim that the folk concept is an epistemological hybrid, embodying both intellectualist and anti-intellectualist factors.
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29

Thomas, Emily. Creation, Divine Freedom, and Catharine Cockburn. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198810261.003.0014.

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This chapter argues that Catharine Cockburn occupies an original and unique position in the debate surrounding God’s freedom and the intellectualist/voluntarist dispute. While she advances an intellectualist position—according to which God knows what is morally right, and his will is constrained to create within the confines of his knowledge—for Cockburn, God nonetheless enjoys a broad range of options. This position is defended by looking at Cockburn’s reaction to arguments made by Edmund Law and her relation to positions advocated in the Leibniz–Clarke correspondence. Special attention is paid to the role that possible worlds play in Cockburn’s arguments, as well as to the conception of the contingency of laws (both moral and natural), which is at play in Cockburn’s work.
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30

Owens, David. Freedom and Practical Judgement. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198713234.003.0008.

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This chapter develops an intellectualist view of practical freedom according to which practical freedom is a capacity to act on our view of what we ought to do. This view is embodied in a judgement rather than in a belief about what we ought to do. Practical judgement is to be distinguished both from other truth-directed phenomena like believing and guessing and also from non-truth-directed states like imagining and intending. We make practical judgements where we are ignorant of what to do. We also make and act on such judgements where we think we know what to do. This fact suggests a non-standard view of the value of knowledge. It also enables us to defend an intellectualist account of freedom against voluntaristic alternatives.
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31

Carter, J. Adam. Autonomous Knowledge. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846921.001.0001.

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A central conclusion developed and defended throughout the book is that epistemic autonomy is necessary for knowledge (both knowledge-that and knowledge-how) and in ways that epistemologists have not yet fully appreciated. The book is divided into five chapters. Chapter 1 motivates (using a series of twists on Lehrer’s TrueTemp case) the claim that propositional knowledge requires autonomous belief. Chapters 2 and 3 flesh out this proposal in two ways, by defending a specific form of history-sensitive externalism with respect to propositional knowledge-apt autonomous belief (Chapter 2) and by showing how the idea that knowledge requires autonomous belief—understood along the externalist lines proposed—corresponds with an entirely new class of knowledge defeaters (Chapter 3). Chapter 4 extends the proposal to (both intellectualist and anti-intellectualist) knowledge-how and performance enhancement, and in a way that combines insights from virtue epistemology with research on freedom, responsibility, and manipulation. Chapter 5 concludes with a new twist on the Value of Knowledge debate, by vindicating the value of epistemically autonomous knowledge over that which falls short, including (mere) heteronomous but otherwise epistemically impeccable justified true belief.
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32

Timmermann, Jens. Kant's Will at the Crossroads. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192896032.001.0001.

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Abstract What happens when human beings fail to do as reason bids? This book is an attempt to address this age-old question within Kant’s mature practical philosophy, i.e. the practical philosophy that emerged with the watershed discovery of autonomy in the mid-1780s. As always, Kant is good for a surprise. There is, it is argued, not one answer but two: he advocates Socratic intellectualism in the realm of prudence whilst defending an anti-intellectualist or volitional account of immoral action. This ‘hybrid’ theory of practical failure is more than a philosophical curiosity. There are ramifications for Kant’s theory of practical reason as a whole. In particular, the hybrid account emphasizes the divide between pure and empirical practical rationality to the extent that the latter, while containing practically relevant propositions, no longer counts as a branch of practical reason at all. Hypothetical and categorical imperatives exemplify two entirely distinct kinds of normativity. In fact, the dichotomy between pure and empirical determining grounds of the will goes hand in hand with many other dualisms and dichotomies that, whether we like them or not, continue to define Kant’s mature ethical thought.
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33

Peckruhn, Heike. Situating Feminist Theologies Phenomenologically. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190280925.003.0002.

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Chapter 2 investigates the manner in which feminist theologies employ experience as a source for theology, particularly sensory experience. It highlights scholarly work that seeks to overcome body-mind dualisms by appealing to perception and analyzes where and how these attempts fall short. Perception in the theological works surveyed is either conceived in an empiricist or intellectualist fashion, which upholds the very body-mind dualism sought to move beyond. The chapter proposes that we are our bodies, and we experience the world as we are in the world through our bodies, as body-subjects. This leaves no room for an ontological separation of the subject “I” and the body of the subject.
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34

Owens, David. Habitual Agency. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198713234.003.0009.

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While the previous chapter maintained that practical freedom is a capacity to act on our view of what we ought to do, the current chapter discusses an important exception to that claim, namely, habitual agency. Acting out of habit is often regarded as a form of reflex or even as compulsive behaviour, but much habitual agency is both intentional and free. Still, it is true that, insofar as we act out of habit, we have no capacity to determine what we do by making a judgement about whether we ought to be doing it. Habitual agency is nonetheless free because we have the capacity to determine whether we act out of habit by making a judgement about whether or not the habit is a virtue. So an intellectualist view of practical freedom can be applied to habitual agency.
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35

Zimmerman, Aaron Z. Against Intellectualism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809517.003.0003.

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The other animals fail to construct sentences, and Descartes inferred from this that they entirely lack beliefs. Contemporary intellectualists—e.g. B. Williams (1973) and D. Velleman (2000)—allow non-human animals beliefs in an “impoverished” sense of the term, while emphasizing the importance of an animal’s “aiming at the truth” when constructing representations of her environment. The pragmatists reject these forms of intellectualism. Humans use sentences to attribute beliefs to themselves and other animals; but there is no further sense in which belief is an essentially “propositional attitude.” Field ethologists report wolves, dolphins, chimpanzees, and scrub jays reflecting and planning, teaching and learning, loving and forgiving. It is a mark in favor of pragmatism that it allows us to understand these behaviors as manifestations of complex bodies of animal belief.
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36

McDonald, Peter D. Prologue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198725152.003.0005.

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The section introduces Part II, which spans the period 1946 to 2014, by tracing the history of the debates about culture within UNESCO from 1947 to 2009. It considers the central part print literacy played in the early decades, and the gradual emergence of what came to be called ‘intangible heritage’; the political divisions of the Cold War that had a bearing not just on questions of the state and its role as a guardian of culture but on the idea of cultural expression as a commodity; the slow shift away from an exclusively intellectualist definition of culture to a more broadly anthropological one; and the realpolitik surrounding the debates about cultural diversity since the 1990s. The section concludes by showing how at the turn of the new millennium UNESCO caught up with the radical ways in which Tagore and Joyce thought about linguistic and cultural diversity.
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37

Alanen, Lilli. The Metaphysics of Affects or the Unbearable Reality of Confusion. Edited by Michael Della Rocca. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780195335828.013.012.

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This chapter discusses the reality of the affects in Spinoza’s theory, their nature as objects of knowledge, and their role in his emancipation project. He distinguished two kinds of affect: passive and active. This chapter discusses the tensions this creates in Spinoza’s view of the affects and some problems for his program of developing a naturalistic psychology continuous with the mechanistic science of nature. It also argues that Spinoza’s doctrine of affects leaves very little room for the kind of self-caused activity (or action in his strict sense of adequate causation) that the salvation he seeks requires. If Spinoza’s science of the human mind as well as his overly intellectualist emancipation project are problematic, his theory of the dynamics of the soul remains an important forerunner of later naturalist accounts of human passions—not least that of Hume, who does not hesitate to turn reason into their humble slave.
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38

Johnson, Paul. Intellectuals. Blackstone Audiobooks, 1997.

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39

Intellectuals. Phoenix House, 1996.

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40

Johnson, Paul M., and Paul Johnson. Intellectuals. HarperCollins Publishers, 2008.

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41

Johnson, Paul M., and Paul Johnson. Intellectuals. HarperCollins Publishers, 2008.

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42

Johnson, Paul. Intellectuals. Weidenfeld & Nicholson history, 2005.

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43

Johnson, Paul M., and Paul Johnson. Intellectuals. HarperCollins Publishers, 2008.

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44

Johnson, Paul M., and Paul Johnson. Intellectuals. HarperCollins Publishers, 2008.

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45

Wallace, Richard J., and James V. Wallace. Intellectual's Checklist. Adams Media Corporation, 2011.

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46

Behnken, Brian D., Gregory D. Smithers, and Simon Wendt, eds. Black Intellectual Thought in Modern America. University Press of Mississippi, 2017. http://dx.doi.org/10.14325/mississippi/9781496813657.001.0001.

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Black intellectualism has been misunderstood by the American public and by scholars for generations. Historically maligned by their peers and by the lay public as inauthentic or illegitimate, black intellectuals have found their work misused, ignored, or discarded. Black intellectuals have also been reductively placed into one or two main categories: they are usually deemed liberal or, less frequently, as conservative. This book explores several prominent intellectuals, from left-leaning leaders such as W. E. B. Du Bois to conservative intellectuals like Thomas Sowell, from well-known black feminists such as Patricia Hill Collins to Marxists like Claudia Jones, to underscore the variety of black intellectual thought in the United States. Chapters situate the development of the lines of black intellectual thought within the broader history from which these trends emerged. The result gathers chapters that offer entry into a host of rich intellectual traditions.
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47

Ramos, Gabriela, and Yanna Yannakakis, eds. Indigenous Intellectuals. Duke University Press, 2014. http://dx.doi.org/10.1515/9780822376743.

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48

Ridgeon, Lloyd. Iranian Intellectuals. Routledge, 2013. http://dx.doi.org/10.4324/9781315869322.

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49

Al-Dabbagh, Abdulla. Literary Intellectuals. Lang AG International Academic Publishers, Peter, 2015.

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50

Posner, Richard A. Public Intellectuals. Harvard University Press, 2001. http://dx.doi.org/10.4159/9780674042278.

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