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Articoli di riviste sul tema "Sensibilities"

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Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 20 febbraio 2023

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1

Lum, Wing Tek. "Local Sensibilities". Amerasia Journal 12, n. 1 (gennaio 1985): 111–12. http://dx.doi.org/10.17953/amer.12.1.t785647011647471.

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Peterson, Marina. "Atmospheric Sensibilities". Social Text 35, n. 2 131 (giugno 2017): 69–90. http://dx.doi.org/10.1215/01642472-3820545.

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Little, Suzanne. "Somatic Sensibilities". Contemporary Psychoanalysis 45, n. 2 (aprile 2009): 266–76. http://dx.doi.org/10.1080/00107530.2009.10745999.

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4

SMITH, MARION, RICHARD SPARKS e EVI GIRLING. "Educating Sensibilities". Punishment & Society 2, n. 4 (ottobre 2000): 395–415. http://dx.doi.org/10.1177/14624740022228079.

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5

Wynn, Thomas. "Sade's Sensibilities". French Studies 69, n. 4 (18 settembre 2015): 531–32. http://dx.doi.org/10.1093/fs/knv156.

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Puplick, Christopher. "Satanic Sensibilities". Media Information Australia 52, n. 1 (maggio 1989): 58–60. http://dx.doi.org/10.1177/1329878x8905200115.

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7

Crozier, Michael. "Antipodean Sensibilities". South Atlantic Quarterly 98, n. 4 (1 ottobre 1999): 839–59. http://dx.doi.org/10.1215/00382876-98-4-839.

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8

Phillips, D. Z. "Senses and Sensibilities". New Blackfriars 84, n. 989-990 (luglio 2003): 346–53. http://dx.doi.org/10.1111/j.1741-2005.2003.tb06308.x.

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9

Darmon, Isabelle, e Alan Warde. "Senses and Sensibilities". Food, Culture & Society 19, n. 4 (ottobre 2016): 705–22. http://dx.doi.org/10.1080/15528014.2016.1243769.

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Tal, Shay, e Johan Paulsson. "Cells' senses and sensibilities". Nature Chemical Biology 5, n. 10 (ottobre 2009): 705–6. http://dx.doi.org/10.1038/nchembio.229.

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11

Reis, Bruce. "Sensing and (Analytic) Sensibilities". Contemporary Psychoanalysis 43, n. 3 (luglio 2007): 374–85. http://dx.doi.org/10.1080/00107530.2007.10745915.

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Dobson, Keith S. "Dissemination: Science and sensibilities." Canadian Psychology/Psychologie canadienne 59, n. 2 (maggio 2018): 120–25. http://dx.doi.org/10.1037/cap0000143.

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13

Westerberg, Jan. "Air transport system sensibilities". Air & Space Europe 2, n. 3 (maggio 2000): 38–40. http://dx.doi.org/10.1016/s1290-0958(00)80061-1.

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14

Boyce, Paul, Elisabeth L. Engebretsen e Silvia Posocco. "Introduction: Anthropology’s Queer Sensibilities". Sexualities 21, n. 5-6 (1 giugno 2017): 843–52. http://dx.doi.org/10.1177/1363460717706667.

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This special issue addresses vital epistemological, methodological, ethical and political issues at the intersections of queer theory and anthropology as they speak to the study of sexual and gender diversity in the contemporary world. The special issue centres on explorations of anthropology’s queer sensibilities, that is, experimental thinking in ethnographically informed investigations of gender and sexual difference, and related connections, disjunctures and tensions in their situated and abstract dimensions. The articles consider the possibilities and challenges of anthropology’s queer sensibilities that anthropologize queer theory whilst queering anthropology in ethnographically informed analyses. Contributors focus on anthropologizing queer theory in research on same-sex desire in Congo; LGBT migrant and asylum experience in the UK and France; same-sex intimacies within opposite gender oriented sexualities in Kenya and Ghana; secret and ambiguous intimacies and sensibilities beyond an identifiable ‘queer subject’ of rights and recognition in India; migrant imaginings of home in Indonesian lesbian relationships in Hong Kong; and cross-generational perspectives on ‘coming out’ in Taiwan, and their implications for theories of kinship and relatedness. An extensive interview with Esther Newton, the prominent figure in gay and lesbian and queer anthropology concludes the collection.
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15

Altieri, Charles. "Ugly Feelings, Powerful Sensibilities". Contemporary Literature 47, n. 1 (2006): 141–47. http://dx.doi.org/10.1353/cli.2006.0012.

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16

Ivakhiv, Adrian. "Pagan(ish) Senses and Sensibilities". Pomegranate: The International Journal of Pagan Studies 17, n. 1-2 (18 gennaio 2016): 194–205. http://dx.doi.org/10.1558/pome.v17i1-2.29680.

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17

Molloy, Claire. "Christopher Nolan and Indie Sensibilities". Revue Française d Etudes Américaines 136, n. 2 (2013): 40. http://dx.doi.org/10.3917/rfea.136.0040.

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18

Keller, Roberto, e Michele Davide Ombrato. "Affective Sensibilities and Meliorative Value". Revue de métaphysique et de morale N° 114, n. 2 (19 aprile 2022): 155–71. http://dx.doi.org/10.3917/rmm.222.0155.

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19

MacWilliam, Shirley. "Sound: Sound, Sense and Sensibilities". Circa, n. 83 (1998): 30. http://dx.doi.org/10.2307/25563245.

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20

Thomas, Jerry. "Queer sensibilities: notes on method". Politics, Groups, and Identities 5, n. 1 (2 gennaio 2017): 172–81. http://dx.doi.org/10.1080/21565503.2016.1256820.

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21

HALFORD, BETHANY. "SHIFTING SENSIBILITIES IN MOLECULAR SENSORS". Chemical & Engineering News Archive 84, n. 5 (30 gennaio 2006): 41–42. http://dx.doi.org/10.1021/cen-v084n005.p041.

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22

Morin, Richard L., e Donald P. Frush. "An Introduction to Radiation Sensibilities". Journal of the American College of Radiology 14, n. 1 (gennaio 2017): 137. http://dx.doi.org/10.1016/j.jacr.2016.11.013.

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23

Schulkin, Jay. "Life Experiences and Educational Sensibilities". Contemporary Pragmatism 6, n. 2 (21 aprile 2009): 137–63. http://dx.doi.org/10.1163/18758185-90000120.

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24

Hastings, Woody. "Bioluminescence Insights and Quorum Sensibilities". Microbe Magazine 5, n. 5 (1 gennaio 2010): 212–15. http://dx.doi.org/10.1128/microbe.5.212.1.

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25

Palmer, Bryan D. "Canada’s “1968” and Historical Sensibilities". American Historical Review 123, n. 3 (30 maggio 2018): 773–78. http://dx.doi.org/10.1093/ahr/123.3.773.

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26

Hickey, G. "Teaching Eighties Babies Sixties Sensibilities". Radical History Review 2002, n. 84 (1 ottobre 2002): 149–66. http://dx.doi.org/10.1215/01636545-2002-84-149.

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27

Markowitz, Fran. "Census and Sensibilities in Sarajevo". Comparative Studies in Society and History 49, n. 1 (15 dicembre 2006): 40–73. http://dx.doi.org/10.1017/s0010417507000400.

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Abstract (sommario):
During the latter part of the twentieth century, there was a country called Yugoslavia. Built on the ruins of the Kingdom of Yugoslavia, the post-World War II Socialist Federated Republic of Yugoslavia was an ethnically diverse state comprised of six republics, which, by the 1960s, was committed to a foreign policy of non-alignment and to the domestic programs of worker self–management and “brotherhood and unity” among its peoples (see, e.g., Banac 1984; P. Ramet 1985; Shoup 1968; Zimmerman 1987). Like most other European states, the decennial census became a defining feature of Yugoslavia's sovereignty and modernity (Kertzer and Arel 2002: 7).
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28

Chaves, Mark. "Moral teachings and religious sensibilities". Society 42, n. 4 (maggio 2005): 20–22. http://dx.doi.org/10.1007/bf02687426.

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29

Patterson, J. R. "Offended Sensibilities by Alisa Ganieva". World Literature Today 97, n. 1 (gennaio 2023): 56. http://dx.doi.org/10.1353/wlt.2023.0017.

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30

Henderson, David. "Are Epistemic Norms Fundamentally Social Norms?" Episteme 17, n. 3 (4 maggio 2020): 281–300. http://dx.doi.org/10.1017/epi.2019.49.

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AbstractPeople develop and deploy epistemic norms – normative sensibilities in light of which they regulate both their individual and community epistemic practice. There is a similarity to folk's epistemic normative sensibilities – and it is by virtue of this that folk commonly can rely on each other, and even work jointly to produce systems of true beliefs – a kind of epistemic common good. Agents not only regulate their belief forming practices in light of these sensitivities, but they make clear to others that they approve or disapprove of practices as these accord with their sensibilities – they thus regulate the belief forming practices of others in an interdependent pursuit of a good – something on the order of a community stock of true beliefs. Such general observations suggest ways in which common epistemic norms function as social norms, as these are characterized by Cristina Bicchieri's (2006) discussion of various kinds of norms. I draw on this framework – together with an important elaboration in Bicchieri (2017) – as it affords an analysis of the various related ways in which normative sensibilities function in communities of interdependent agents. The framework allows one to probe how these normative sensibilities function in the various associated choice situations. I argue that epistemic norms are fundamentally social norms, and, at the same time, they also are widely shared sensibilities about state-of-the-art ways of pursuing projects of individual veritistic value. The two foundations suggest the analogy of an arch.
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31

Weismann, Stephanie. "Scents and Sensibilities: Interwar Lublin's Courtyards". Contemporary European History 30, n. 3 (16 aprile 2021): 335–50. http://dx.doi.org/10.1017/s0960777320000648.

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From horse dung to garlic, olfactory debates raged in interwar Poland. Smells are ubiquitous and substantially influence how we perceive the atmosphere of a given place. This article focuses on ‘smell affairs’ and olfactory sensibilities that were emerging in the city of Lublin in Poland after 1918. In particular, it addresses what Lublin's courtyard smells tell us about the condition, development and mindset of a Polish city at that time. On their way into the ‘modern’ era, Lublin's citizens began to complain about rural elements interfering with the ‘metropolitan’ character of Lublin as well as how ‘ethnic smells’ of fellow Jewish citizens would intrude upon the air of ‘their’ ‘Polish’ city. Poking one's nose into the air and the ‘smellscapes’ of the urban courtyard, one can observe what was regarded as a part, or not, of a modern city in independent Poland.
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32

Erica Fretwell. "Introduction: Common Senses and Critical Sensibilities". Resilience: A Journal of the Environmental Humanities 5, n. 3 (2018): 1. http://dx.doi.org/10.5250/resilience.5.3.0001.

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33

Bresler, Liora. "Research education shaped by musical sensibilities". British Journal of Music Education 26, n. 1 (marzo 2009): 7–25. http://dx.doi.org/10.1017/s0265051708008243.

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Based on my own research education courses for doctoral students, I examine the ways in which music provides powerful and rich models for perception, conceptualisation and engagement for both listeners and performers, to cultivate the processes and products of qualitative research in the social science in general, and in music education in particular. I discuss temporality and fluidity, listening and improvisation, originally terms associated with music, and their ramifications for qualitative inquiry. I then present some concrete examples from my research course, not as prescriptions to follow but as invitations for readers to generate their own activities and experiences.
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34

Browne, Janet. "Spas and sensibilities: Darwin at Malvern". Medical History 34, S10 (1990): 102–13. http://dx.doi.org/10.1017/s0025727300071027.

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35

Oliveira, Marcus Aurelio Taborda de. "EDUCATION OF SENSES AND SENSIBILITIES: BETWEEN THE TREND AND THE POSSIBILITY OF RESEARCH RENOVATION IN HISTORY OF EDUCATION". História da Educação 22, n. 55 (agosto 2018): 116–33. http://dx.doi.org/10.1590/2236-3459/76625.

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Abstract The article, in a theoretical-historiographic perspective, discusses the current trend of studies on the history of education of the senses and sensibilities. It begins with the presentation of the theme "sensibilities" and its presence in different historiographical traditions, showing how this approach in the field of History is not new. Then, in its first part, it discusses the recent arrival of the theme in the debates of History of Education in Latin America. In the second part, it presents and situates a set of monographic studies developed by the Center for Studies on the Education of Senses and Sensibilities - Nupes, FAE/UFMG, in partnership with researchers from Brazil and other countries, discussing some of their basic assumptions. The text concludes by discussing the limits, risks, and scope of the history of education of the senses and sensibilities as a trend that balances between academic fad and the possibility of renovating the consecrated forms of investigating the past and the present of Latin American education.
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36

Scott, Charles. "Sensibility and Democratic Space". Research in Phenomenology 38, n. 2 (2008): 145–56. http://dx.doi.org/10.1163/156916408x286932.

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AbstractPeople have shared funds of sense that operate in every aspect of their lives. These complex sensibilities constitute a range of often contradictory dispositions and attunements that we can describe as sensible disorders. Further, sensibilities are available for multiple differential determinations from which the ability for self-reflection and intervention derives. 'Democratic space' is an appropriate name for the region of sensibilities. Rather than naming a grounding identity, 'democratic space' names a region without imperative, voice, or intention. Nothing that happens defines the region of determination. The paper describes a sense of democratic space that is distinguishable from other senses and points to dispositional and political aspects of that sense.
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37

Rivera, Omar. "Toward the Vanishing of the “Human”: Animal Becoming and Elemental Architecture". Research in Phenomenology 52, n. 2 (27 giugno 2022): 242–60. http://dx.doi.org/10.1163/15691640-12341498.

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Abstract By putting forward the notions of “eco-sensibilities” and “eco-permeable relationalities,” this paper explores a non-instrumentalizing mode of relation with the “non-human.” On this basis, it shows the possibility of affectively disempowering the hold of “ecological indifference” as Nancy Tuana describes it. It focuses on “animal becoming” and “elemental architecture” as “eco-sensibilities” that effect such a disempowerment.
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38

Rafudeen, Auwais. "Theorizing Sunniyat as a Mode of Being: An Asadian Perspective from South Africa". Islamic Africa 11, n. 1 (24 dicembre 2020): 94–133. http://dx.doi.org/10.1163/21540993-01101003.

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Abstract Reflecting on thoughts by Talal Asad, this paper suggests an approach to theorizing Sunniyat – the approach to Islam taken by those commonly called “Barelvis” – in South Africa by focusing on sensibilities and dispositions. It specifically examines the kinds of sensibilities that are cultivated by adherents in their relationship to the Prophet as well as in their practice of everyday ethics. The aim is to shed light on the embodied nature of these sensibilities and not just their discursive context. In Asad’s work, both dimensions are important, but discourse is a prelude to embodiment, with the latter constituting one’s mode of being in the world. In thinking about Sunniyat in this way, the works of Abdulkader Tayob and Seraj Hendricks provide important precedents for navigating both discursiveness and embodiment in a South African Muslim context.
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39

Matsuoka, Manabu. "Clarification of Mathematical Sensibilities in Adlerian Psychology". Journal of Individual Psychology 78, n. 1 (2022): 89–94. http://dx.doi.org/10.1353/jip.2022.0012.

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40

Frevert, Ute. "Humiliation and Modernity: Ongoing Practices, Changing Sensibilities". Cultural History 10, n. 2 (ottobre 2021): 282–89. http://dx.doi.org/10.3366/cult.2021.0249.

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41

Forseth, Roger, Mark Edward Lender, James Kirby Martin, Thomas B. Gilmore, Donald W. Goodwin e Tom Dardis. "Ambivalent Sensibilities: Alcohol in History and Literature". American Quarterly 42, n. 1 (marzo 1990): 127. http://dx.doi.org/10.2307/2713232.

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42

Tuana, Nancy. "From a Lifeboat Ethic to Anthropocenean Sensibilities". Environmental Philosophy 17, n. 1 (2020): 101–23. http://dx.doi.org/10.5840/envirophil202011791.

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To claim that “humans have become a geological agent,” to worry that “humans are interrupting, refashioning, and accelerating natural processes” is to reinforce metaphysical divides—humans and nature, the cultural and the natural. It is furthermore to reinforce all the narratives from which these divides are animated: modernity, colonialization, enlightenment with their attendant discourses of progress, control, and purity. In its place I advocate Anthropocenean sensibilities. Sensibilities in which our attentiveness to influences and exchanges becomes heightened, where we learn to live in the midst of change, with a new responsiveness to uncertainties that render not-knowing animating rather than paralyzing.
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43

Bussing, Ilse M. "Complicit bodies: Excessive sensibilities and haunted space". Horror Studies 7, n. 1 (1 aprile 2016): 41–59. http://dx.doi.org/10.1386/host.7.1.41_1.

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44

Watson, J. "Eco-sensibilities: An Interview with Jane Bennett". Minnesota review 2013, n. 81 (1 gennaio 2013): 147–58. http://dx.doi.org/10.1215/00265667-2332147.

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45

Moore, B. "Friendship and the Cultivation of Religious Sensibilities". Journal of the American Academy of Religion 83, n. 2 (20 gennaio 2015): 437–63. http://dx.doi.org/10.1093/jaarel/lfu111.

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46

Pickstone, Charles. "Book Review: A Theology of Artistic Sensibilities". Theology 91, n. 741 (maggio 1988): 240–42. http://dx.doi.org/10.1177/0040571x8809100323.

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47

Alexander, Denis. "Science friction as fantasy irritates religious sensibilities". Nature 463, n. 7280 (gennaio 2010): 425. http://dx.doi.org/10.1038/463425d.

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48

Tester, Keith. "Book Review: Introduction to Sociology: Scandinavian Sensibilities". Acta Sociologica 55, n. 4 (31 ottobre 2012): 367–68. http://dx.doi.org/10.1177/0001699312455575.

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49

Van Hal, Guido, Sarah Hoeck e Sofie Van Roosbroeck. "Screening for colorectal cancer: sense and sensibilities". European Journal of Cancer 47 (settembre 2011): S156—S163. http://dx.doi.org/10.1016/s0959-8049(11)70159-9.

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50

Segal, Daniel A. "Some Reflections on Editing with Contrarian Sensibilities". Cultural Anthropology 30, n. 2 (25 maggio 2015): 197–202. http://dx.doi.org/10.14506/ca30.2.02.

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