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1

1955-, Welshon Rex, ed. Nietzsche's perspectivism. Urbana: University of Illinois Press, 2000.

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2

Giere, Ronald N. Scientific perspectivism. Chicago, Ill: University of Chicago Press, 2010.

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3

Scientific perspectivism. Chicago, IL: University of Chicago Press, 2007.

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4

Mullarkey, John. Bergson and perspectivism. [s.l.]: typescript, 1993.

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5

Mou, Bo. Substantive perspectivism: An essay on philosophical concern with truth. Dordrecht: Springer, 2009.

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6

Substantive perspectivism: An essay on philosophical concern with truth. Dordrecht: Springer, 2009.

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7

Mou, Bo. Substantive Perspectivism: An Essay on Philosophical Concern with Truth. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-90-481-2623-1.

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8

Bubbio, Paolo Diego. Sacrifice in the post-Kantian tradition: Perspectivism, intersubjectivity, and recognition. Albany: State University of New York Press, 2014.

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9

Jost, John T., Mahzarin R. Banaji, and Deborah A. Prentice, eds. Perspectivism in social psychology: The yin and yang of scientific progress. Washington: American Psychological Association, 2004. http://dx.doi.org/10.1037/10750-000.

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10

The poetics of historical perspectivism: Breitinger's Critische Dichtkunst and the neoclassic tradition. Chapel Hill: University of North Carolina Press, 1992.

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11

Kowalik, Jill Anne. The Poetics of Historical Perspectivism: Breitinger's Critische Dichtkunst and the Neoclassic Tradition. Chapel Hill: University of North Carolina Press, 1992.

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12

Associação Brasileira de Estudos Canadenses. Congresso Internacional. Perspectivas transnacionais =: Perspectives transnationales = Transnational perspectives. [Belo Horizonte, Brazil]: ABECAN, 2005.

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Associação Brasileira de Estudos Canadenses. Congresso Internacional. Perspectivas transnacionais =: Perspectives transnationales = Transnational perspectives. [Belo Horizonte, Brazil]: ABECAN, 2005.

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14

Rozanès, Monique. Rozanès: Passeport 98-99 : [perspectives = perspectivas. Paris: Fragments, 1998.

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15

Koff, Harlan, and Carmen Maganda. Perspectivas comparativas del liderazgo = Comparative perspectives on leadership. Bruxelles: P.I.E. Peter Lang, 2009.

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16

Christensen, Karen. Global Perspectives on the United States, volume 3: Issues and Ideas Shaping U. S. International Relations. Great Barrington, USA: Berkshire Publishing Group, 2007.

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17

Personne et société. Paris: Harmattan, 2007.

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18

Alsterlind, Mark. Perspectives. Nîmes: Champ social-Lucie, 2007.

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19

Fernández, Ismael. Perspectivas. San Juan, Puerto Rico: Taller de Fotoperiodismo, 2011.

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20

Sykes, Helen. Perspectives. Albert Park, Vic: Future Leaders, 2009.

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21

Perspectives. London: Harrap, 1987.

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22

Perspectivas. Mérida, Venezuela: FUNDECEM, 2014.

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23

Downs, Hugh. Perspectives. Atlanta: Turner, 1995.

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24

Ptak, Al. Perspectives. Rosedale, B.C: Abrashido Publ., 1992.

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25

Kirsch, Eva. Perspectives. San Bernardino: RAFFMA, California State University, 2012.

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26

Perspectives. Paris: PC, 2007.

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27

Perspectives. Cincinnati, OH: Cincinnati Book Publishing, 2014.

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28

Brutiaux, Paul. Perspectives. Hong Kong: City University of Hong Kong. Department of English, 1995.

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29

Giere, Ronald N. Scientific Perspectivism. University Of Chicago Press, 2006.

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30

The Poetics of Historical Perspectivism. The University of North Carolina Press, 1992. http://dx.doi.org/10.1353/book.75712.

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31

Simon, Holdaway, and Wandsnider LuAnn, eds. Time in archaeology: Time perspectivism revisited. Salt Lake City: University of Utah Press, 2008.

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32

Odin, Steve. Whitehead’s Perspectivism as a Basis for Environmental Ethics and Aesthetics. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190456320.003.0008.

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There exist parallels between the Buddhist concept of Indra’s Net and the notion of moral perspective-taking. According to Alfred North Whitehead’s process metaphysics, the aesthetic continuum of nature is an organization of perspectives, whereby each occasion is akin to a Leibnizian monad, or metaphysical point, each functioning as a living mirror that reflects the entire universe from its own unique standpoint as a microcosm of the macrocosm. The metaphysical perspectivism underlying Whitehead’s ecological concept of nature along with a brief consideration of how Whitehead’s perspectivism illuminates the Japanese aesthetic concept of nature can be visualized by the poetic metaphor of Indra’s Net. Whitehead’s Leibnizian perspectivism was reformulated by George Herbert Mead, and later by Lawrence Kohlberg and Jürgen Habermas and can be integrated into an ethical procedure for moral perspective-taking, whereby free moral agents learn to put themselves into the perspectives of others in the community.
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33

Davis, Bret W. The Philosophy of Zen Master Dōgen: Egoless Perspectivism. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195328998.003.0030.

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34

Stanghellini, Giovanni. Perspective-taking. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198792062.003.0039.

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This chapter discusses how perspectivism is the device through which each one of us, who first and foremost sees the world from his point of view, is able to recognize that precisely as just one point of view, and thereby to change it. A healthy mental condition implies the ability to change one’s point of view and temporarily take the perspective of another person. The stronger the reciprocity of perspectives between my former and my present ego, and between my own vantage and the Other’s, the weaker the tendency to perceive my motivations as absolutely necessary. Perspectivism allows me to see myself as not strictly determined by the past and by the involuntary, and may restore a sense of agency. This explains why the reciprocity of perspectives is a therapeutic goal and perspectivism—the attempt to see things from the point of view of the Other—is a therapeutic device.
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35

Mou, Bo. Substantive Perspectivism: An Essay on Philosophical Concern with Truth. Springer, 2012.

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36

T, Jost John, Banaji Mahzarin R, Prentice Deborah A, and McGuire William James 1925-, eds. Perspectivism in social psychology: The yin and yang of scientific progress. Washington, DC: American Psychological Association, 2004.

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37

Kowalik, Jill Anne. Poetics of Historical Perspectivism: Breitinger's Critische Dichtkunst and the Neoclassic Tradition. University of North Carolina Press, 2020.

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38

Nuckolls, Janis, and Tod Swanson. Respectable uncertainty and pathetic truth in Amazonian Quichua-speaking culture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789710.003.0009.

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It is argued in this chapter, on the basis of evidence from grammar, discourse, and verbal art, that for Amazonian Quichua speakers, there is a cultural preference for expressing uncertainty, which is linked with animistic perspectivism. Animistic perspectivism endows nonhumans with subjectivity and implies that there is an infinite multiplicity of perspectives, thereby making a single, totalizing truth impossible. Respectable uncertainty is also apparent in the system of evidentiality, in speech reports, echo questions, and verbal art, all of which emphasize perspective over certainty. A type of certainty that Runa do value, however, and which would not be valid within a rational framework of inquiry, is that of emotional truth, involving feelings of empathy for others, including nonhumans. Emotional truth, then, provides an exception to the preference for uncertainty, and may lead people to confidently reason about ethical matters.​
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39

Meyer, Matthew. Reading Nietzsche through the Ancients: An Analysis of Becoming, Perspectivism, and the Principle of Non-Contradiction. De Gruyter, Inc., 2012.

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40

Chakravartty, Anjan. Knowledge Under Ontological Uncertainty. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190651459.003.0006.

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The first of two forms of ontological uncertainty arising in previous chapters is examined in detail. This first form stems from situations in which our best scientific theorizing or modeling with respect to one and the same target system or phenomenon in the world generates what appear to be mutually inconsistent descriptions. A recent, popular response to the challenge this represents—for anyone hoping for a coherent conception of scientific ontology—is to invoke a form of “perspectivism” regarding these descriptions. However, while certain forms of pluralism may be apt in such cases, perspectivism is not one of them. It is argued that perspectival accounts of ontology are subject to a fatal trilemma. Two forms of non-perspectival pluralism are described, supporting the introduction of a novel, contrastive theory of ontological explanation.
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41

(Editor), John T. Jost, Mahzarin R. Banaji (Editor), Deborah A. Prentice (Editor), and William James Mcguire (Editor), eds. Perspectivism in Social Psychology: The Yin and Yang of Scientific Progress (Apa Science Series. Apa Decade of Behavior Series). American Psychological Association (APA), 2004.

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42

Boelhower, William. The Influence of Atlantic Studies on American Literary Scholarship. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935338.013.35.

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This article traces the important paradigm shift from Atlantic history to Atlantic studies. It then identifies the creative tensions generated by a three-dimensional conception of cis-Atlantic, trans-Atlantic, and circum-Atlantic perspectivism. With this new hermeneutic climate in mind, it turns to a discussion of recent U.S. literary scholarship, above all in terms of a select number of exemplars that self-consciously acknowledge and depart from the pathbreaking work of Paul Gilroy, Joseph Roach, and a number of historians of slavery and the African diaspora, such as Marcus Rediker, Peter Linebaugh, David Brion Davis, and Orlando Patterson.
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43

Olsen, Dale A. Flutes and the Animal Kingdom. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037887.003.0006.

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Animals are recurring motifs in many flute-related stories because flutes are often made from animal bones, flutists are often hunters of animals, animals are often protectors and helpers of flute-playing humans, they are often messengers of the gods, and so on. This chapter presents stories about relationships between human flutists and animals. Many of the flutetales are also about flute-playing animals, which are often anthropomorphized: They talk, live in villages, have wives and children, and sometimes play musical instruments. Some of these types of folktales and myths are examples to which the concept or theory of “indigenous perspectivism” is applied towards the end of the chapter.
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44

Idel, Moshe. Cabala, Nuevas Perspectivas/ Kabbalah, New Perspectives (Filosofia). Fondo de Cultura Economica USA, 2006.

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45

Gaos, José. My Two Cents. Translated by Robert Eli Sanchez and Aurelia Valero Pie. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190601294.003.0009.

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In this selection, José Gaos considers the perspectivism of his teacher, José Ortega y Gasset, who famously argued that “I am myself and my circumstance, and if I do not save my circumstance, I do not save myself.” For Gaos, and eventually for Samuel Ramos, this view provided the epistemological justification for a national or continental philosophy—“American philosophy”— insofar as it helped to explain how philosophy could be both universal (concerned with the universe) and circumstantial. Philosophy for Gaos is universal in that it is philosophy sín más (as such), which cannot but acquire a nationality. The only mistake would be to do philosophy for the sake of producing a nationality because that is, in a sense, not doing philosophy.
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46

Rozanes, Monique. Rozanes: Passeport 98-99 : [perspectives = perspectivas (Collection Passeport). Fragments, 1998.

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47

Dove, Michael R. Bitter Shade. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300251746.001.0001.

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This book asks an age-old question about the relationship between human consciousness and the environment: How do we think about our own thoughts and actions? How can we transcend the exigencies of daily life? How can we achieve sufficient distance from our own everyday realities to think and act more sustainably? To address these questions, the book draws on the results of decades of research in South and Southeast Asia on how local cultures have circumvented the “curse of consciousness” — the paradox that we cannot completely comprehend the ecosystem of which we are part. The book is focussed on three principles: perspectivism (seeing oneself from outside oneself), metamorphosis (becoming something that one is not), and mimesis (copying something that one is not), which help a society to transcend the hubris and myopia of everyday existence and achieve greater insight into its ecosystem.
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48

Janaway, Christopher. Affect and Cognition in Schopenhauer and Nietzsche. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198766858.003.0011.

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Schopenhauer holds that emotions impair cognition, while Nietzsche apparently replies that they are ineliminable from cognition, and that they enhance it. For Schopenhauer, human cognition is normally in the service of affective states that he classes as ‘movements of the will’. But he sees cognition as spoiled, warped, or tainted by its inability to shake off the emotions, desires, or drives that belong to human nature. The exception is a rare kind of cognition in which an individual becomes the ‘pure subject of cognition’. Nietzsche accepts something analogous to Schopenhauer’s descriptive position on the relation between cognition and the affects. But he firmly rejects Schopenhauer’s evaluative stance, and denies the possibility of a pure, objective, affect-free cognition. Nietzsche argues that the influence of the affects on human cognition is not only necessary, but beneficial. This, the chapter argues, is at the heart of Nietzsche’s famous ‘perspectivism’.
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49

Vidal, Jose R. Buendia. Psicologia Clinica/ Clinical Psychology: Perspectivas Actuales/ Actual Perspectives (Psicologia). Piramide, 1999.

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50

Editorial policy and instructions to authors: Environmental health perspectives, Journal of the National Institute of Environmental Health Sciences. [Research Triangle Park, N.C.?: National Institute of Environmental Health Sciences?, 1993.

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