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Academic literature on the topic 'Philosophical views of Austin'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Philosophical views of Austin"

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Fulford, K. W. M. "Philosophy and Medicine: the Oxford Connection." British Journal of Psychiatry 157, no. 1 (July 1990): 111–15. http://dx.doi.org/10.1192/bjp.157.1.111.

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Three aspects of the approach to philosophy advocated by the Oxford philosopher J. L. Austin are outlined: his conception of the nature of philosophical problems, essentially as a mixed bag; his method of linguistic analysis, namely, clarification of our concepts by active observation of the ways in which they are actually used rather than by passive reflection on their meanings; and his views on the organisation of philosophical research, that in some areas it should be pursued rather as a science is pursued, as a corporate rather than merely individual venture. It is suggested that Austin's approach provides the basis for a potentially fruitful two-way relationship between philosophical theory and medical practice.

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Husak, Douglas N. "Partial Defenses." Canadian Journal of Law & Jurisprudence 11, no. 1 (January 1998): 167–92. http://dx.doi.org/10.1017/s0841820900001739.

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J.L. Austin is usually credited with having called attention to the existence of different kinds of defenses. His philosophical insights have inspired many legal commentators, especially theorists of criminal law. The contrast between justification and excuse forms the cornerstone of his thought. Austin’s most valuable contribution was to identify and explore the similarities and differences between justification and excuse. Yet a very important feature of these defenses as Austin conceived them is typically neglected by most of the scholarship that he inspired. Austin maintained that “few excuses get us out of it completely.” Clearly, he held the same view about justifications. But most of the subsequent work on justifications and excuses has treated each as complete defenses. A complete defense, by definition, precludes liability altogether. If the foregoing claim by Austin is correct, however, relatively few excuses (or justifications) are complete defenses. Those justifications or excuses that do not preclude liability altogether—which Austin believed to be the more numerous—might be called partial defenses. Partial justifications and excuses have received far less scholarly attention than those that result in acquittal. In this paper I hope to make some small progress in correcting this oversight.

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Yuriev, Roman A. "A.J. Ayer and J.L. Austin: from “Ethical Judgements” to “Performative”." Epistemology & Philosophy of Science 56, no. 3 (2019): 76–87. http://dx.doi.org/10.5840/eps201956350.

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The article considers the thesis about A. Ayer’s radical empiricism as one of the possible conceptual sources for the development of the theory of J. Austin’s speech acts. In contemporary research literature more attention is devoted to the inquiry of the discussion between A. Ayer and J. Austin on the matter of “sense-data”. At the same time it can be stated that few attention is devoted to the historical and philosophical reconstruction of their mutual influence. The importance of this kind of reconstruction is caused by the fact that contention between A. Ayer and J. Austin in Oxford during 1930s and 1940s can be viewed as preliminary work of reception of the idea of L. Wittgenstein’s “language-games”. By comparing A. Ayer’s “empirical / ethical” and J. Austin’s “conservative / performative” oppositions one could show that A. Ayer’s earlier views on ethics expressed in his work “Language, Truth and Logic “cannot be unconditionally attributed to the logical positivism. Ayer’s following statements were considered: 1) ethical judgements state as judgments of arousal of feelings and stimulation to action; 2) ethical judgements state as expression of ethical feelings; 3) ethical judgements add nothing in terms of factual meaning; 4) feelings are not a necessary condition for their expression. In conclusion one can say that in a certain sense Ayer’s approach to the ethical judgment is open to understanding that the meaning of a word is its use in the language. The results of its ethical analysis can be viewed as an important impulse to the development of ordinary language philosophy. Therefore, it is possible to consider logical positivism as including the inevitable premises for creation the ordinary language philosophy.

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Skodo, Admir. "Analytical Philosophy and the Philosophy of Intellectual History: A Critical Comparison and Interpretation." Journal of the Philosophy of History 7, no. 2 (2013): 137–61. http://dx.doi.org/10.1163/18722636-12341247.

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Abstract This article argues that the relationship between analytical philosophy and the philosophy of intellectual history is conceptually uneasy and even antagonistic once the general philosophical viewpoints, and some particular topics, of the two perspectives are drawn out and compared. The article critically compares the philosophies of Quentin Skinner and Mark Bevir with the philosophies of Ludwig Wittgenstein, J.L. Austin, W.V.O. Quine and Donald Davidson. Section I compares the way in which these two perspectives view the task of philosophy. Section II points to a critical difficulty in Bevir and Skinner’s use of analytical philosophy in their discussions on objectivity. In section III, another such critical juncture is identified in the topic of explanation. Finally, section IV suggests an interpretation for the character of the comparison.

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Schauer, Frederick. "Positivism Before Hart." Canadian Journal of Law & Jurisprudence 24, no. 2 (July 2011): 455–71. http://dx.doi.org/10.1017/s0841820900005270.

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Many contemporary practitioners of analytic jurisprudence take their understanding of legal positivism largely from Hart, and the debates about legal positivism exist largely in a post-Hartian world. But if we examine carefully the writings and motivations of Bentham and even Austin, we will discover that there are good historical grounds for treating both a normative version of positivism and a version more focused on legal decision-making as entitled to at least co-equal claims on the positivist tradition. And even if we conceive of the inquiry in philosophical and not historical terms, there are reasons to doubt the view that a theory of the nature of law is the exclusive understanding of the core commitment of legal positivism. Positivism as a descriptive theory of the nature of law is important, but so too is positivism as a normative theory about the preferable attitude of society or theorists, and so too is positivism as a normative or descriptive theory of adjudication and other forms of legal decision-making. Those who understand positivism and the positivist tradition as being more normative or more adjudication-focused than the contemporary understanding allows are thus committing neither historical or philosophical mistakes, and little would be lost were we to recognize the multiple important contemporary manifestations of the legal positivist tradition.

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Sharov, Konstantin S. "The Problem of Transcribing and Hermeneutic Interpreting Isaac Newton’s Archival Manuscripts." Tekst. Kniga. Knigoizdanie, no. 24 (2020): 134–55. http://dx.doi.org/10.17223/23062061/24/7.

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In the article, the current situation and future prospects of transcribing, editing, interpreting, and preparing Isaac Newton’s manuscripts for publication are studied. The author investigates manuscripts from the following Newton’s archives: (1) Portsmouth’s archive (Cambridge University Library, Cambridge, UK); (2) Yahuda collection (National Library of Israel, Jerusalem, Israel); (3) Keynes collection (King’s College Library, Cambridge University, Cambridge, UK); (4) Trinity College archive (Trinity College Library, Cambridge University, Cambridge, UK); (5) Oxford archive (New’s College Library, Oxford University, Oxford, UK); (6) Mint, economic and financial papers (National Archives in Kew Gardens, Richmond, Surrey, UK); (7) Bodmer’s collection (Martin Bodmer Society Library, Cologny, Switzerland); (8) Sotheby’s Auction House archive (London, UK); (9) James White collection (James White Library, Andrews University, Berrien Springs, Michigan, US); (10) St Andrews collection (University of St Andrews Library, St Andrews, UK); (11) Bodleian collection (Bodleian Library, Oxford University, Oxford, UK); (12) Grace K. Babson collection (Huntington Library, San Marino, California, US); (13) Stanford collection (Stanford University Library, Palo Alto, California, US); (14) Massachusetts collection (Massachusetts Technological Institute Library, Boston, Massachusetts, US); (15) Texas archive (Harry Ransom Humanities Research Centre, University of Texas Library, Austin, Texas, US); (16) Morgan archive (Pierpont Morgan Library, New York, US); (17) Fitzwilliam collection (Fitzwilliam Museum, Cambridge University, Cambridge, UK); (18) Royal Society collection (Royal Society Library, London, UK): (19) Dibner collection (Dibner Library, Smithsonian Institution, Washington D.C., US); (20) Philadelphia archive (Library of the American Philosophical Society, Philadelphia, Pennsylvania, US). There is a great discrepancy between what Newton wrote (approx. 350 volumes) and what was published thus far (five works). It is accounted for by a number of reasons: (a) ongoing inheritance litigations involving Newton’s archives; (b) dispersing Newton’s manuscripts in countries with different legal systems, consequently, dissimilar copyright and ownership branches of civil law; (c) disappearance of nearly 15 per cent of Newton works; (d) lack of accordance of views among Newton’s researchers; (e) problems with arranging Newton’s ideas in his possible Collected Works to be published; (f) Newton’s incompliance with the official Anglican doctrine; (g) Newton’s unwillingness to disclose his compositions to the broad public. The problems of transcribing, editing, interpreting, and pre-print preparing Newton’s works, are as follows: (a) Newton’s complicated handwriting, negligence in spelling, frequent misspellings and errors; (b) constant deletion, crossing out, and palimpsest; (c) careless insertion of figures, tables in formulas in the text, with many of them being intersected; (d) the presence of glosses situated at different angles to the main text and even over it; (e) encrypting his meanings, Newton’s strict adherence to prisca sapientia tradition. Despite the obstacles described, transcribing Newton’s manuscripts allows us to understand Sir Newton’s thought better in the unity of his mathematical, philosophical, physical, historical, theological and social ideas.

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Grosholz, Emily R. "Simone de Beauvoir and Practical Deliberation." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 199–205. http://dx.doi.org/10.1632/pmla.2009.124.1.199.

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The view that philosophers take of their art and craft changes when they remember that philosophy is not merely descriptive but is also performative. To use J. L. Austin's vocabulary, this change occurs when philosophers admit that their writings have illocutionary and perlocutionary, as well as locutionary, import. Any proposition is at once a judgment made by a thinking person and an expressive utterance presented to an audience; any argument is rational persuasion (even when it is quoted in a logic textbook). To speak with Stanley Cavell and Ludwig Wittgenstein, from their caravansaries along the trade route between Harvard and Cambridge, the change occurs when philosophers admit that their writings always take place in language games and forms of life, so that the search for criteria in framing concepts and for evidence in framing arguments is also a claim to community. Aristotle, more than two thousand years ago, urged similar insights and questions on philosophers when he wrote about rhetoric as an extension of logic and ethics. Filtered through the editorial work of Richard McKeon, the Aristotelian tradition at the University of Chicago produced books about practical deliberation that to my mind deserve at least as much attention as those of Cavell and Austin, works by Wayne Booth, Edward Levi, David Luban, Paul Kahn, and Eugene Garver. Notably, their texts deal with works of literature and of law, discursive realms in which narratives of human action are central and irreducible, however much they may be subject to philosophical analysis.

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Vanderveken, Daniel. "Towards a Formal Pragmatics of Discourse." International Review of Pragmatics 5, no. 1 (2013): 34–69. http://dx.doi.org/10.1163/18773109-13050102.

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Could we enrich speech-act theory to deal with discourse? Wittgenstein and Searle pointed out difficulties. Most conversations lack a conversational purpose, they require collective intentionality, their background is indefinitely open, irrelevant and infelicitous utterances do not prevent conversations to continue, etc. Like Wittgenstein and Searle I am sceptic about the possibility of a general theory of all kinds of language-games. In my view, the single primary purpose of discourse pragmatics is to analyse the structure and dynamics of language-games whose type is provided with an internal conversational goal. Such games are indispensable to any kind of discourse. They have a descriptive, deliberative, declaratory or expressive conversational goal corresponding to a possible direction of fit between words and things. Logic can analyse felicity-conditions of such language-games because they are conducted according to systems of constitutive rules. Speakers often speak non-literally or non-seriously. The real units of conversation are therefore attempted illocutions whether literal, serious or not. I will show how to construct speaker-meaning from sentence-meaning, conversational background and conversational maxims. I agree with Montague that we need the resources of formalisms (proof, model- and game-theories) and of mathematical and philosophical logic in pragmatics. I will explain how to further develop propositional and illocutionary logics, the logic of attitudes and of action in order to characterize our ability to converse. I will also compare my approach to others (Austin, Belnap, Grice, Montague, Searle, Sperber and Wilson, Kamp, Wittgenstein) as regards hypotheses, methodology and other issues.

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Gerber, Scott Douglas. "Law and Religion in Plymouth Colony." British Journal of American Legal Studies 8, no. 2 (December 1, 2019): 167–91. http://dx.doi.org/10.2478/bjals-2019-0016.

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Abstract 2020 marks the 400th anniversary of the planting of Plymouth Colony. Although the literature about Plymouth is voluminous, the discussion about law and religion has been inappropriately superficial to date. This article addresses the Pilgrims’ conception of law on matters of religion and the new insights into the Pilgrims’ story that can be ascertained by focusing on law. “Law” has been defined in many different ways by many different people throughout history. Aristotle, Cicero, Thomas Aquinas, and other proponents of natural law argued that law is the exercise of reason to deduce binding rules of moral behavior from nature’s or God’s creation. The renowned English positivist John Austin, in contrast, maintained that law is the command of the sovereign. To Karl von Savigny and other proponents of the so-called historical school, law is the unconscious embodiment of the common will of the people. To the philosophical school, law is the expression of idealized ethical custom. The dominant contemporary view seems to be that law is the reflection of social, political, and economic interests. For the Pilgrims of Plymouth Colony, law was both the memorialization of their commitment to the Word of God and an instrument for exercising social control so as to effectuate that commitment. The Pilgrims, of course, used law to regulate the more mundane aspects of life as well. Indeed, quantitatively speaking, more laws were enacted by the Pilgrims that addressed the day-to-day activities of life in Plymouth Colony than memorialized the Pilgrims’ commitment to eternal glory in the afterlife, but the latter was unquestionably more important, qualitatively speaking, than the former. In the oft-quoted words of a young William Bradford, “to keep a good conscience, and walk in such a way as God has prescribed in his Word, is a thing which I must prefer before you all, and above life itself.”

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Kevorkian, Martin, and Stanley Cavell. "Philosophical Passages: Wittgenstein, Emerson, Austin, Derrida." American Literature 68, no. 1 (March 1996): 237. http://dx.doi.org/10.2307/2927556.

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Dissertations / Theses on the topic "Philosophical views of Austin"

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Friggieri, J. "Austin on actions and speech actions." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381835.

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Egan, David William. "Disenchanting philosophy : Wittgenstein, Austin, and the appeal to ordinary language." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:8afc21cc-7909-4954-89d8-878820f95762.

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This thesis examines the appeal to ordinary language as a distinctive methodological feature in the later philosophy of Ludwig Wittgenstein and the work of J. L. Austin. This appeal situates our language and concepts within the broader forms of life in which we use them, and seeks to ‘disenchant’ idealizations that extract our language and concepts from this broader context. A disenchanted philosophy recognizes our forms of life as manifestations of attunement: a shared common ground of understanding and behaviour that cannot itself be further explained or justified. By working through the consequences of seeing our forms of life as ultimately ungrounded in this way, the thesis illuminates the underlying importance of play to shared practices like language. The first two chapters consider the appeal to ordinary language as it features in the work of Austin and Wittgenstein, respectively. By placing each author in turn in dialogue with Jacques Derrida, the thesis draws out the importance of seeing our attunement as ungrounded, and the difficulty of doing so. Austin’s appeal to a ‘total context’ betrays the sort of idealization Austin himself opposes, whereas Wittgenstein and Derrida must remain self-reflexively vigilant in order to avoid the same pitfall. Chapter Three explores connections between the appeal to ordinary language and Martin Heidegger’s analysis of ‘average everydayness’ in Being and Time. Heidegger takes average everydayness to be a mark of inauthenticity. However, in acknowledging the ungroundedness of attunement, the appeal to ordinary language manifests a turn similar to Heidegger’s appeal to authenticity. Furthermore, Wittgenstein’s use of conceptual ‘pictures’ also allows him to avoid some of the confusions in Heidegger’s work. Chapter Four considers the nature of our ungrounded attunement, and argues that we both discover and create this attunement through play, which is unregulated activity that itself gives rise to regularity.

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Wong, Suk-har, and 黃淑霞. "The philosophical thoughts of Ko Hung and his views on the value of life =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B44569762.

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MacSwain, Robert Carroll. "'Solved by sacrifice' : Austin Farrer, fideism, and the evidence of faith." Thesis, St Andrews, 2010. http://hdl.handle.net/10023/920.

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Shaker, Asaad. "Reason and finality in Ibn Zakarīyāʾ al-Rāzī's philosophical works." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60093.

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In this study, the relationship between medical thought and philosophy is investigated through the works of the famous Islamic thinker, Abu Bakr Muhammad b. Zakariya al-Razi (ca. 250-323/864-935). In one of the texts we shall be examining Razi thought that he could resolve the problem of the world's creation through allegory. Razi's interlocuter was concerned to defend the idea of epistemological "revelation." Although Razi agrees that the Intellect was sent by the Creator, he insists that this was done primarily for the benefit of the "self," which had become entangled in "material confusion." He is particularly concerned to counter the authoritarian implications of his opponent's epistemological position, which appears to emphasize doctrinal truth at the expense of all other considerations. These considerations are taken up by Razi in another work, the Kitab al-tibb al-ruhani. There, he draws on the science of medical treatment for application in ethics, but with some interesting implications for the problem of knowledge. The real object must be to bring man to his proper destination, and in this Razi's views coincide with the early mystical tradition in Islam, from al-Hujwiri to al-Ghazzali, where the problem essentially consists of existential realization rather than a merely abstract or intellectual process.

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Newburg, Anne. "Derek Parfit and personal identity : is Parfit's relation R all that matters?" Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59915.

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This thesis examines Derek Parfit's theory of personal identity. Parfit argues that what matters in the continued existence of persons through time is psychological connectedness and continuity (relation R), and that the identity relation does not matter. He makes this claim through a series of arguments which, he says, inevitably lead to the conclusions that relation R is the only relation that matters, in all cases. I argue that Parfit does not convincingly demonstrate that relation R is in fact all that matters. In examining each of Parfit's arguments, I show that it is possible to draw conclusions that are inconsistent with those drawn by him. I argue that this shows Parfit's position to be an arbitrary one. If Parfit's arguments do not necessarily lead to the conclusion that relation R is all that matters in questions of survival, then his theory is not an adequate solution to the problem of personal identity.

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Ciccotti, Jesse Andrew. "Do sages make better king ? a comparative philosophical study of monarchy in the Mèngzǐ and Marcus Aurelius's Meditations." HKBU Institutional Repository, 2019. https://repository.hkbu.edu.hk/etd_oa/619.

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This project examines and compares the political philosophies supporting the centralized authority of monarchs elaborated by two major figures of antiquity, Mèngzǐ (Mencius, 372-289 BC) of the Warring States period in China, and Marcus Aurelius Antoninus (Μαρκος Αυρηλιος Αντωνινος, 121-180 AD) of the later Roman Empire. The texts that have transmitted the ideas of these two men--the Mèngzǐ and the Meditations--have shaped the political actions of rulers, as well as the ideas and ideals of political theorists, from their formation down to the present day. Each thinker made substantial claims concerning the role of a philosophically-oriented monarch in actualizing governance that is both benevolent and beneficent under a form of absolute authority. The present study will compare basic principles of Mèngzǐ's and Marcus's political philosophies as they relate to monarchical rule expressed in those two classic works, and draw from these principles to create a new criterion in political philosophy that can be used to critique contemporary political arrangements characterized by strong centralization of power. This project will not be a polemic for monarchy or strongly centralized political governments; it is an exploration into political philosophical principles advocated by Marcus and Mèngzǐ, demonstrating how rulers in strongly centralized political institutions can exercise their power in ways that result in good for the people, and how principles advocated by Marcus and Mèngzǐ can be transformed into a criterion for practical application in contemporary political settings, without having to resort to political philosophical principles popular in most Anglo-European contexts.

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Zackariasson, Ulf. "Forces by Which We Live : Religion and Religious Experience from the Perspective of a Pragmatic Philosophical Anthropology." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-1906.

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This study argues that a pragmatic conception of religion would enable philosophers to make important contributions to our ability to handle concrete problems involving religion. The term 'philosophical anthropology', referring to different interpretative frameworks, which philosophers draw on to develop conceptions of human phenomena, is introduced. It is argued that the classical pragmatists embraced a philosophical anthropology significantly different from that embraced by most philosophers of religion; accordingly, pragmatism offers an alternative conception of religion. It is suggested that a conception of religion is superior to another if it makes more promising contributions to our ability to handle extra-philosophical problems of religion. A pragmatic philosophical anthropology urges us to view human practices as responses to shared experienced needs. Religious practices develop to resolve tensions in our views of life. The pictures of human flourishing they persent reconstruct our views of life, thereby allowing more significant interaction with the environment, and a more significant life. A modified version of reflective equilibrium is developed to show how we, on a pragmatic conception of religion, are able to supply resources for criticism and reform of religious practices, so the extra-philosophical problems of religion can be handled. Mainstream philosophy of religion attempts to offer such resources by presenting analogy-arguments from religious experience. Those arguments are, however, unconvincing. A comparison of the two conceptions of religion thus results in a recommendation to reconstruct philosophy of religion.

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Sadian, Samuel Dominic. "Arguing from identity: ontology to advocacy in Charles Taylor's political thought." Thesis, Rhodes University, 2009. http://hdl.handle.net/10962/d1003039.

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In this thesis I discuss three normative claims that I take to be central elements of Charles Taylor’s political thought. The first of these is Taylor’s contention that, in contemporary pluralistic societies, justifying socially prevailing norms by appealing to universally binding moral values is unlikely to promote social solidarity. Because this approach tends to downplay the goods that people realise through membership in particular associations, Taylor believes we must adopt a model of justification that does not prioritise universal over particular goods if we are to further social co-operation. A second claim Taylor defends is that commitment to the liberal value of collective self-rule implies treating patriotically motivated public service as a non-instrumental good. We should not, Taylor argues, regard collective association as nothing more than a means to satisfying private goals. Taylor advances a third claim, that is, he maintains that liberal toleration for diverse ways of life may require a perfectionist state that supports particularistic ways of life when they are threatened by decline. I offer a qualified defence of the first two claims, but suggest that the third is less compelling. I attempt to do this by evaluating Taylor’s claims against the standards of lucid argumentation that he himself lays down. In discussing social and political norms, which he describes as “advocacy” issues, Taylor argues that our normative commitments necessarily rely on an underlying social ontology. More specifically, Taylor argues that the political values we defend are those that enable us to secure the interests we have as the bearers of an identity possessing both individual and collective dimensions. In setting out the conditions that favour integrated and free identity formation we may thereby reach a clearer understanding of the political norms that we wish to endorse. I argue that, while Taylor’s ontological reflections might well incline us to accept his model of justification and his account of patriotic social commitment, they do not of themselves dispose us to accept state perfectionism.

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McCall, Katie Marie 1978. "Utilizing qualitative and quantitative research methods to understand women's sexual self-views." 2008. http://hdl.handle.net/2152/17861.

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Employing both qualitative and quantitative research methodologies, my dissertation project involved three phases aimed at examining women’s sexual selfviews. The primary aim of this research was to develop a comprehensive and multifaceted self-report measure of women’s sexual self-views. Phase 1 began the investigation of women’s sexual self-views through open-ended questions posed during qualitative interviews with a diverse sample of women varying among many demographic variables. The initial selection of items of the Women’s Sexual Self-Views (WSSV) scale were derived from the transcripts of Phase 1 interviews. Phase 2 focused on the development of a valid instrument intended to tap the construct of women’s sexual self-views and examined its association to potentially relevant variables, including sexual functioning status. Results from factor analyses highlighted discrete factors of women’s sexual self-views which were labeled as: Positive Sexual Self-Views (12 items), Negative Internal/Affective Sexual Self-Views (6 items), Negative External/ Behavioral Sexual Self-Views (5 items), Interpersonally-Relevant Sexual Self-Views (6 items), and Conservative Sexual Self-Views (5 items). The final version of the WSSV scale is a brief, 34-item measure of sexual self-views. Psychometric evaluation of the WSSV scale provided preliminary evidence of reliability and validity. The ability of the WSSV scale to differentiate between women with and without sexual concerns was demonstrated for the Positive Sexual Self-Views domain and the Negative Internal/ Affective Sexual Self-Views domain. That is, women with sexually difficulties had lower Positive Sexual Self-Views and higher Negative Internal/ Affective Sexual Self-Views as compared to sexually healthy controls. Phase 3 investigated the relationship between sexual self-views and memory for sexual information. Results provided initial evidence that participants performed better on sexually-relevant memory tasks which were consistent with their sexual self-views. I believe that the following study provides a deeper understanding of the cognitive factors involved in female sexual functioning and begins to provide a framework for understanding the role of memory in women’s sexuality.
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Books on the topic "Philosophical views of Austin"

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Philosophical passages: Wittgenstein, Emerson, Austin, Derrida. Oxford, UK: Blackwell, 1995.

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The philosophical theology of Austin Farrer. Leuven: Peeters, 2007.

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Linguistic phenomenology: Philosophical method in J.L. Austin. New York: P. Lang, 1989.

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Policy Research Project on Ethnic and Race Relations in Austin, Texas. Ethnic community views of the Austin Independent School District. Austin, TX: LBJ School of Public Affairs, 2001.

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Long, Huey B. Philosophical and other views on lifelong learning. Athens, Georgia: Adult Education Dept., College of Education, University of Georgia, 1985.

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Long, Huey B. Philosophical and other views on lifelong learning. Athens, Ga: Adult Education Department, College of Education, University of Georgia, 1985.

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Ann, Loades, and MacSwain Robert, eds. The truth-seeking heart: Austin Farrer and his writings. Norwich [England]: Canterbury Press, 2006.

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Philosophical dimensions of human rights: Some contemporary views. Dordrecht: Springer, 2012.

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Kant, Immanuel. Perpetual peace: A philosophical essay. Bristol: Thoemmes Press, 1992.

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Solved by sacrifice: Austin Farrer, fideism, and the evidence of faith. Leuven: Peeters, 2013.

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Book chapters on the topic "Philosophical views of Austin"

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Sbisà, Marina. "John L. Austin." In Philosophical Perspectives for Pragmatics, 26–37. Amsterdam: John Benjamins Publishing Company, 2011. http://dx.doi.org/10.1075/hoph.10.03sbi.

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Parsons, Terence D. "Russell’s Early Views on Denoting." In Philosophical Analysis, 17–44. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2909-8_2.

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Urbaniak, Rafal. "Leśniewski’s Early Philosophical Views." In Trends in Logic, 15–55. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00482-2_2.

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Ronell, Avital, and Magnolia Pauker. "Philosophical Proving Grounds." In Inter Views in Performance Philosophy, 267–76. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-349-95192-5_22.

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Brakel, Linda A. W. "Modern Philosophical Views of Self." In Investigations into the Trans Self and Moore's Paradox, 53–92. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-44645-1_3.

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Lyons, Johnny. "Berlin and J. L. Austin on Philosophy." In Isaiah Berlin and his Philosophical Contemporaries, 69–123. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-73178-6_3.

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Fischer, Eugen. "Verbal Fallacies and Philosophical Intuitions: The Continuing Relevance of Ordinary Language Analysis." In J.L. Austin on Language, 124–40. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137329998_8.

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Connelly, James. "The Development of Collingwood’s Metaphilosophical Views." In Collingwood on Philosophical Methodology, 35–75. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-02432-1_3.

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Harcourt, G. C. "Two Views on Development: Austin and Joan Robinson." In 50 Years a Keynesian and Other Essays, 306–22. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780230523319_22.

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Brakel, Linda A. W. "Four Classical Philosophical Views of Self." In Investigations into the Trans Self and Moore's Paradox, 25–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-44645-1_2.

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Conference papers on the topic "Philosophical views of Austin"

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Martseva, Anna, and Diana Sivakova. "The Philosophical Bases of the Pedagogical Views of V. F. Odoyevsky." In 4th International Conference on Education, Language, Art and Intercultural Communication (ICELAIC 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icelaic-17.2017.1.

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Elibol, Gulcin Cankiz. "THE INFLUENCES OF PHILOSOPHICAL AND HISTORICAL READINGS ON STUDENTS� VIEWS ABOUT DESIGN." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b41/s15.087.

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Ermakova, Galina A., Alena M. Ivanova, Marina E. Kroshneva, Marina P. Savirova, and Galina N. Semenova. "Aesthetic and Philosophical Views on the Human in the Ancient Indian Epic and G.N. Aygi's Poems." In Proceedings of the International Conference "Topical Problems of Philology and Didactics: Interdisciplinary Approach in Humanities and Social Sciences" (TPHD 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/tphd-18.2019.35.

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Sirotova, Mariana, and Eva Frydkova. "The Personality of a University Teacher from the Perspective of Academic Culture." In Fourth International Conference on Higher Education Advances. Valencia: Universitat Politècnica València, 2018. http://dx.doi.org/10.4995/head18.2018.8001.

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This submission deals with the personality of a university teacher as a member of an academic environment and a bearer of academic culture. The work also includes the results of a quantitative survey executed via questionnaire presenting the FF UCM (Philosophical Faculty of St. Cyril and Methodius University in Trnava) students´ views of university teachers and their perception of the teachers in the educational process of the university. The analysis of the opinions confirms that students not only perceive the personal qualities of a teacher, but also evaluate his/her educational activity.

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Sama, Dominick A. "Sama’s Rules on Exergy." In ASME 2005 International Mechanical Engineering Congress and Exposition. ASMEDC, 2005. http://dx.doi.org/10.1115/imece2005-82446.

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Each of the following topics is analyzed and discussed from a logical/philosophical viewpoint to arrive at an appropriate conclusion. • Nomenclature for Exergy. • The Proper Thermodynamic Reference Temperature for Exergy Calculations. • Exergy Calculations for Apparently Adiabatic Processes. • Exergy Destruction. • Exergy Balances. • Fuel-Use Factors for Different Forms of Exergy. • Thermodynamic Inefficiencies Not Detected by Exergy Analysis. The conclusions result in a set of governing “rules” that differ in many respects from views commonly held. Accordingly, they will be controversial. Thus, although it is not expected that these rules will be universally accepted, it is hoped that, at the least, they will stimulate further discussions within the Second Law community.

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Zlotnikova, Tatyana. "Power in Russia: Modus Vivendi and Artis Imago." In Russian Man and Power in the Context of Dramatic Changes in Today’s World, the 21st Russian scientific-practical conference (with international participation) (Yekaterinburg, April 12–13, 2019). Liberal Arts University – University for Humanities, Yekaterinburg, 2019. http://dx.doi.org/10.35853/ufh-rmp-2019-pc02.

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Contemporary Russian socio-cultural, cultural and philosophical, socio psychological, artistic and aesthetic practices actualize the Russian tradition of rejection, criticism, undisguised hatred and fear of power. Today, however, power has ceased to be a subject of one-dimensional denial or condemnation, becoming the subject of an interdisciplinary scientific discourse that integrates cultural studies, philosophy, social psychology, semiotics, art criticism and history (history of culture). The article provides theoretical substantiation and empirical support for the two facets of notions of power. The first facet is the unique, not only political, but also mental determinant of the problem of power in Russia, a kind of reflection of modus vivendi. The second facet is the artistic and image-based determinant of problem of power in Russia designated as artis imago. Theoretical grounds for solving these problems are found in F. Nietzsche’s perceptions of the binary “potentate-mass” opposition, G. Le Bon’s of the “leader”, K.-G. Jung’s of mechanisms of human motivation for power. The paper dwells on the “semiosis of power” in the focus of thoughts by A. F. Losev, P. A. Sorokin, R. Barthes. Based on S. Freud’s views of the unconscious and G. V. Plekhanov’s and J. Maritain’s views of the totalitarian power, we substantiate the concept of “the imperial unconscious”. The paper focuses on the importance of the freedom motif in art (D. Diderot and V. G. Belinsky as theorists, S. Y. Yursky as an art practitioner). Power as a subject of influence and object of analysis by Russian creators is studied on the material of perceptions and creative experience of A. S. Pushkin (in the context of works devoted to Russian “impostors” by numerous authors). Special attention is paid to the early twenty-first century television series on Soviet rulers (Stalin, Khrushchev, Brezhnev, Furtseva). The conclusion is made on the relevance of Pushkin’s remark about “living power” “hated by the rabble” for contemporary Russia.

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Кондратьева, С. Б. "Evald Vasilievich Ilyenkov on the Role of School Education in the Formation of Critical Thinking of Students." In Современное образование: векторы развития. Роль социально-гуманитарного знания в подготовке педагога: материалы V международной конференции (г. Москва, МПГУ, 27 апреля – 25 мая 2020 г.). Crossref, 2020. http://dx.doi.org/10.37492/etno.2020.37.24.021.

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статья посвящена анализу творческого наследия Э.В. Ильенкова, связанного с осмыслением проблемы критического мышления и роли школьного образования в его формировании. Размышления философа носят междисциплинарный характер, затрагивая философские, педагогические и психологические вопросы. Особое место в работах Э.В. Ильенкова отводится вопросам морали и нравственности, на основе которых формирование критического мышления у школьников реализуется уже на уровне начальных классов. Автор делает вывод о том, что обращение к работам философа способствует переосмыслению взглядов на современное образование, разрешению противоречий, связанных с этическими вопросами современности, а также дает возможность акцентировать внимание на роли учителя в образовательном процессе, направленном на воспитание критически мыслящей и духовно-нравственной личности. the article is devoted to the analysis of the creative heritage of E.V. Ilyenkov, associated with the comprehension of the problem of critical thinking and the role of school education in its formation. It is shown that the philosopher's thoughts are interdisciplinary in nature, affecting philosophical, pedagogical, and psychological issues. A special place in the works of E.V. Ilyenkova is devoted to questions of morality, based on which the formation of critical thinking in schoolchildren is realized already at the level of elementary grades. The author concludes that the appeal to the works of the philosopher contributes to the rethinking of views on modern education, the resolution of contradictions related to ethical issues of our time, and also makes it possible to focus on the role of the teacher in the educational process aimed at educating critically thinking and spiritually - moral personality.

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Malykhina, Yulia. "Utopia as Topos of Boundaries Erosion between Private & Public Sphere." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-15.

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The article covers ideas of public life in ancient Greek philosophy having given rise to discussion on the necessity of separation and rapprochement of public and private spheres. This study rests upon the analysis of ‘publicness’ and ‘privacy’ in the philosophical conceptions of such authors as J. Habermas who deems ‘publicness’ as communication, and H. Arendt who refers to ‘publicness’ as the polis-based worldview. Plato’s dialogue ‘The State’, which can be deemed as the first-ever example of a utopian text, provides us with the most detailed and consistent instance of criticism of the private sphere, the necessity to merge it into public life to create society. Only in this way could society become a model of an ideal polis leading to the common good. The utopism of Plato’s pattern determines characteristics of the entire utopian genre arising from the idea of the individual merging with the state, and the private sphere merging into the public sphere. Plato’s ideal polis is contrasted with the concepts of the state formed by Modern Age liberal thought, which have largely determined modern views on the division of these spheres, leading to a revision of the utopian projects and a change in the relationship between the private and the public therein. A comparison of various utopian texts results in finding out that the utopian idea of the refusal of the private sphere of life in favour of serving the common good contradicts the modern ideal of freedom, which is the reason for its criticism and for the increasing number of texts with an anti-utopian character.

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Reports on the topic "Philosophical views of Austin"

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Bestaeva, Emma. SOCIO-PHILOSOPHICAL AND ETHICAL VIEWS COSTA LEVANOVICH KHETAGUROV. Science and Innovation Center Publishing House, 2019. http://dx.doi.org/10.12731/2077-1770-2019-2-3-43-48.

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