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161.
Keith Whitmoyer 《Journal of the British Society for Phenomenology》2015,46(3):213-232
In an effort to reassess the status of Phenomenology of Perception and its relation to The Visible and the Invisible, this essay argues that Merleau-Ponty's engagement with Husserl's text and his discussion of the “field of presence” in La temporalité are intended to think through the field in which time makes its appearance as one of passage. Time does not show itself as presence or in the present but manifests itself as Ablauf, as lapse or flow, an écoulement that is simultaneously an explosion, an éclatement. Merleau-Ponty's account of temporality in these pages is thus legible as recovering the primordial experience of time as a self-differentiating déhiscence in its dual power of articulation and erosion. Time is thus simultaneously the vehicle of the world's appearance and of its “disarticulation”, the passage of a rhythm of affirmation and disintegration. 相似文献
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This study examines the explanations and justifications offered by those engaged in selecting housemates. The rationale for the research follows the recent housing demographic, whereby shared living has become increasingly popular among young adults in Western countries. This study sought to address the surprising lacuna in the extant research through the application of discursive psychology to understanding prejudice and discrimination within the context of contemporary social and political sanctions against openly discussing prejudice. Data were drawn from interviews with young New Zealanders aged from early twenties to early thirties who were experienced with house sharing. Detailed results are presented involving discrimination based on age, gender, and ethnicity. The study found that rigid narrow preferences were stated with respect to age, gender was less important, and ethnicity was talked about cautiously, especially if there was the possibility of significant cultural differences or language barriers. 相似文献
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Keith L. Johnson 《Modern Theology》2019,35(3):531-541
Johnson investigates Karl Barth's critical appropriation of the doctrine of divine simplicity. While Barth is critical of traditional formulations of the doctrine, he understands himself to be refining the doctrine rather than rejecting it. Barth notes that Scripture attributes a diverse set of perfections to God in describing his salvific actions. These diverse perfections, however, have a fundamental unity: God does not contradict himself, but rather his perfections describe his unified, trustworthy agency. For this reason, we can know that in God's inmost being, God is not self‐contradictory but utterly unified or simple in his self‐fidelity. Johnson points out that a key element of Barth's doctrine of God is that it can never be the mere deduction of an abstract, transcendent entity; rather, it must begin with the transcendent God's relationship to creation, and therefore must begin with Jesus Christ, who reveals the true being of God. Johnson identifies three guidelines for speaking of Barth's doctrine: each one of God's perfections must be seen as perfections of his one divine being; God's one being does not exist above and behind his revealed perfections; and God's revealed perfections are essential to his divine nature. On this basis, Johnson explores what Barth has to say about the relationship between God's freedom and his self‐fidelity, including as this regards his freedom to live his one eternal life for us. 相似文献
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C Keith Conners 《Journal of personality》1963,31(3):408-416
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Keith Clements 《The Ecumenical review》2003,55(3):256-263
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