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Journal articles on the topic 'Relation between History and Philosophy'

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Published: 4 June 2021

Last updated: 17 February 2022

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1

Piercey, Robert. "Gadamer on the Relation Between Philosophy and Its History." Idealistic Studies 35, no. 1 (2005): 21–33. http://dx.doi.org/10.5840/idstudies20053513.

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2

Roberts, David. "Georg Simmel's Philosophy of Money: Reflexions on the Relation Between Philosophy and History." Thesis Eleven 44, no. 1 (1996): 12–27. http://dx.doi.org/10.1177/0725513696001044004.

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3

Aleknienė, Tatjana. "Intersections between Diplomacy and Philosophy: Athens, Rome." Problemos 97 (April 21, 2020): 176–85. http://dx.doi.org/10.15388/problemos.97.14.

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The political context of Greek philosophy and its political themes are the subject of numerous studies, but the relation between diplomacy and philosophy, to the best of my knowledge, has not yet been studied. In this article I examine two episodes of diplomatic missions that have left a clear mark on the history of philosophy and I try to show that the link between the history of diplomacy and the history of philosophy is neither accidental nor superficial.

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4

Haddock, Bruce. "Between Philosophy and History." European Journal of Political Theory 2, no. 3 (2003): 341–46. http://dx.doi.org/10.1177/1474885103002003006.

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5

Gaiger, Jason. "Hegel's Contested Legacy: Rethinking the Relation between Art History and Philosophy." Art Bulletin 93, no. 2 (2011): 178–94. http://dx.doi.org/10.1080/00043079.2011.10786003.

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6

Gilbert, Bennett. "Freshest Advices on What To Do With the Historical Method in Philosophy When Using It to Study a Little Bit of Philosophy That Has Been Lost to History." Essays in Philosophy 13, no. 1 (2012): 106–18. http://dx.doi.org/10.5840/eip20121317.

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The paper explores the question of the relationship between the practice of original philosophical inquiry and the study of the history of philosophy. It is written from my point of view as someone starting a research project in the history of philosophy that calls this issue into question, in order to review my starting positions. I argue: first, that any philosopher is sufficiently embedded in culture that her practice is necessarily historical; second, that original work is in fact in part a reconstruction by reinterpretation of the past and that therefore it bears some relation to historio

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7

Loptson, Peter. "The Idea of Philosophical History." Dialogue 31, no. 1 (1992): 33–50. http://dx.doi.org/10.1017/s0012217300048447.

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In W. H. Walsh's widely read book, An Introduction to the Philosophy of History (1951) there is set out a distinction which became virtually classic, or canonical, between two kinds of philosophy of history. On the one hand, there is critical philosophy of history, which investigates, in what is supposed to be a more or less neutral and objective way, the actual practices of historians, with a view to determining their methods, the character of their cognitive and explanatory claims, resemblances to other kinds of inquiry, differences, and other matters of allied type. Critical philosophers of

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8

Çimen, Ünsal. "Francis Bacon and the Relation between Theology and Natural Philosophy." Synthesis philosophica 34, no. 1 (2019): 105–23. http://dx.doi.org/10.21464/sp34108.

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The Reformation in European history was an attempt to remove ecclesiastical authority from political (or secular) authority and culture – a process called secularisation. During the eighteenth and especially nineteenth centuries, however, secularisation gained a different meaning, which is, briefly stated, evolving from religiousness to irreligiousness. Instead of referring to becoming free from religious tutelage, it began to refer to the total isolation of societies from religion. For those who saw secularisation as atheism, having ideas which were supportive of secularisation and having a r

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9

Hösle, Vittorio. "Value Pluralism and Philosophy of History." Analyse & Kritik 40, no. 1 (2018): 185–90. http://dx.doi.org/10.1515/auk-2018-0008.

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Abstract In my reply to George Crowder’s criticism of my essay on the Soviet Revolution in the last issue of Analyse & Kritik, I discuss two problems: the nature of a reasonable value pluralism and the relation between ethics and philosophy of history. Concerning the first, I insist on the necessity of an objective rank ordering of values; with regard to the second, I side with Kant, who builds philosophy of history on ethics, and reject the Marxist idea that ethics is itself grounded in philosophy of history.

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10

Gander, Hans-Helmuth. "Between Strangeness and Familiarity: Towards Gadamer's Conception of Effective History." Research in Phenomenology 34, no. 1 (2004): 121–36. http://dx.doi.org/10.1163/1569164042404626.

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This essay seeks to examine the relation between selfhood and history through Gadamer's conception of hermeneutical experience, one of the cornerstones of his theory of effective history in Truth and Method . By setting Gadamer's project into relation with those of Heidegger and Hegel, my primary focus is to demonstrate how effective history, in its emphasis upon the finite, the partial, and the fragmented, actually turns these seeming deficiencies into advantages for human self-understanding in the current theoretical climate of plurality and diversity. I argue that the dialectical model of t

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11

Andersen, Nathan. "Repetition and Re-enactment: Collingwood on the Relation between Natural Science and History." Southern Journal of Philosophy 42, no. 3 (2004): 291–311. http://dx.doi.org/10.1111/j.2041-6962.2004.tb01934.x.

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Atanasković, Lazar. "History and Text. Contribution to the Morphology of Relation between Truth and Text." Filozofska istraživanja 38, no. 4 (2019): 777–92. http://dx.doi.org/10.21464/fi38408.

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13

Green, Joel B. "Modernity, History and the Theological Interpretation of the Bible." Scottish Journal of Theology 54, no. 3 (2001): 308–29. http://dx.doi.org/10.1017/s0036930600051620.

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One of the more noticeable features of the landscape of theological studies, broadly conceived, is the trouble-some relationship between biblical studies and systematic or constructive theology. Following the programmatic comments of Colin Gunton, by ‘systematic theology’, I refer to that theology which is concerned (1) to elucidate in coherent fashion the internal relations of one aspect of belief to other potentially related beliefs; (2) to demonstrate an understanding of the relation between the content of theology and ‘the sources specific to the faith’; and (3) to evince an awareness of t

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14

Máté, András. "Árpád Szabó and Imre Lakatos, or the Relation Between History and Philosophy of Mathematics." Perspectives on Science 14, no. 3 (2006): 282–301. http://dx.doi.org/10.1162/posc.2006.14.3.282.

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15

Vessey, David. "Gadamer’s Logic of Question and Answer and the Difference Between the History of Philosophy and the History of Ideas." Journal of the Philosophy of History 8, no. 3 (2014): 360–79. http://dx.doi.org/10.1163/18722636-12341280.

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The key difference between the history of ideas and the history of philosophy is that philosophers always consider their historical studies as potentially contributing to contemporary philosophical practice. Such presentism risks anachronistic readings of texts, but a too narrow focus on the historical context of the text risks limiting its ability to contribute to contemporary philosophizing. The current discussion of the history of philosophy focus entirely on how to understand, and what we can learn from, a philosopher’s claims and arguments. Hans-Georg Gadamer offers a different focus, arg

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16

Keller, Vera, and Ted McCormick. "Towards a History of Projects." Early Science and Medicine 21, no. 5 (2016): 423–44. http://dx.doi.org/10.1163/15733823-00215p01.

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This introduction argues for the value of projecting as a category of analysis, while exploring the contexts for its emergence and spread as a genre of intellectual and practical activity in the sixteenth, seventeenth, and eighteenth centuries. The emergence of the morally ambivalent figure of the “projector” in Elizabethan and Stuart England – initially in connection with confessional strife and attacks on corruption, and subsequently in relation to colonial expansion, experimental philosophy, and commercial and fiscal innovation – provoked defences of projecting that articulated the relation

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17

D’Oro, Giuseppina, and James Connelly. "Collingwood, Scientism and Historicism." Journal of the Philosophy of History 11, no. 3 (2017): 275–88. http://dx.doi.org/10.1163/18722636-12341374.

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Abstract The philosophy of history is undergoing something of a revival. Much has happened since its heyday in the 1960s when methodological discussions concerning the structure of explanation in history and the natural sciences were central to the philosophical agenda. This introduction revisits Collingwood’s contribution to the philosophy of history, his views on the relation between science and history, and the possibility of historical knowledge suggesting his work is of enduring relevance to contemporary debates. It locates his contribution in the context of the hermeneutic tradition and

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18

Ricci, Saverio. "Garin and Cassirer: Historiography and Philosophy." Journal of Transcendental Philosophy 2, no. 1 (2021): 111–25. http://dx.doi.org/10.1515/jtph-2020-0035.

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Abstract The relation between Garin and Cassirer is still an insufficiently investigated topic, here proposed also in light of their personal connections and documents. This relation represents an important episode in the Nachwirkung of Cassirer in Italy. Garin was deeply influenced by Cassirer’s historical research and philosophical thought, in the shaping of his own research fields and in the methodological debates about the history of philosophy.

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Saralegui, Miguel. "Historia histórica de la filosofía e historia filosófica de la filosofía: el problema del nuevo conocimiento." Síntesis. Revista de Filosofía 3, no. 1 (2020): 29–52. http://dx.doi.org/10.15691/0718-5448vol3iss1a310.

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This article focuses on the relation of two varieties of history of philosophy and the concept of research. In this paper are distinguished two different prototypes of research in the frame of history of philosophy, the intensive and the extensive. In the first part is claimed that the hybrid character of the concept of history of philosophy, on the one hand, and the relation with the canon, on the other hand, determine these forms research. Then, the main features of the intensive and the extensive researches are explained and it is showed that all practices of research in the field of histor

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20

Cat, Jordi. "Switching Gestalts on Gestalt Psychology: On the Relation between Science and Philosophy." Perspectives on Science 15, no. 2 (2007): 131–77. http://dx.doi.org/10.1162/posc.2007.15.2.131.

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21

Koch, Carl Henrik. "Jørgen Jørgensen’s Relation to Logical Positivism." Danish Yearbook of Philosophy 53, no. 1 (2020): 17–32. http://dx.doi.org/10.1163/24689300-bja10002.

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Between the two World Wars, Jørgen Jørgensen was a central figure in Danish philosophy and internationally recognized, as his teacher Harald Høffding had been before World War 1. When in the late 1920s Jørgensen established contact with the movement that would later be called logical positivism, he found a group of philosophers of his own age who advocated empiricism, the tools of formal logic and the Unity of Science, and who shared his anti-metaphysical approach to philosophy. He became one of the movement’s organizers and wrote its history, but he was only for a short period influenced by e

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22

Okasha, Samir. "The Relation between Kin and Multilevel Selection: An Approach Using Causal Graphs." British Journal for the Philosophy of Science 67, no. 2 (2016): 435–70. http://dx.doi.org/10.1093/bjps/axu047.

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23

Davidson, Herbert A. "The Relation Between Averroes' Middle and long commentaries on the De Anima." Arabic Sciences and Philosophy 7, no. 1 (1997): 139–51. http://dx.doi.org/10.1017/s0957423900002290.

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Where Averroes' commentaries on Aristotle can be dated, the Middle Commentary on a given work can be seen to predate the Long Commentary. As an accompaniment to his fine edition of Averroes' Middle Commentary on the De anima, A. Ivry has maintained that in this instance matters are reversed and the Middle Commentary on the De anima is “an abridged and revised version” of the Long Commentary on the same work. Ivry develops his thesis most fully in Arabic Sciences and Philosophy 5. There he argues that two passages in the Middle Commentary on the De anima refer to the Long Commentary by name, th

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24

Fillion, Réal. "The Continuing Relevance of Speculative Philosophy of History." Journal of the Philosophy of History 8, no. 2 (2014): 180–95. http://dx.doi.org/10.1163/18722636-12341270.

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Speculative philosophy of history is concerned with history as a whole, which includes explicitly relating the past to the present and the present to the future. It proposes a philosophical appreciation of the importance of history in our lives and in our self-knowledge, but where history is understood not only as revealing to us what is past, but also as a shaping of the present, which itself sets the conditions for future developments. The notion of history-as-a-whole I propose to call, for the purposes of discussion, the past-present-future complex and it is this complex that is the explici

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25

Sankey, Howard. "Kuhn, Normativiy and History and Philosophy of Science." EPISTEMOLOGIA, no. 1 (July 2012): 103–11. http://dx.doi.org/10.3280/epis2012-001008.

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The paper addresses the relation between the history and philosophy of science by way of the issue of epistemic normativity. Historical evidence of change of scientific method may seem to support epistemic relativism. But this does not entail that epistemic justification varies with methods employed by scientists. An argument is required that justification depends on such methods. Following discussion of Kuhn, the paper considers treatment of epistemic normativity by Lakatos, Laudan and Worrall. Lakatos and Laudan propose that the history of science may adjudicate between theories of method. H

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26

Kindi, Vasso. "Taking a Look at History." Journal of the Philosophy of History 8, no. 1 (2014): 96–117. http://dx.doi.org/10.1163/18722636-12341267.

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AbstractIan Hacking urged that philosophers take a look at history. He called his recommendation the “Lockean imperative”. In the present paper I examine how Hacking understands the relation between philosophy and history by concentrating on his 1990 essay “Two kinds of ‘New Historicism’ for philosophers”. In this particular paper Hacking uses the visual metaphor of ‘taking a look’ which can also be found in the work of two other philosophers, Kuhn and Foucault, who are called by Hacking his mentors. I argue that in the work of these three philosophers, as well as in the work of Wittgenstein w

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27

Basso Lorini, Elisabetta. "The erudite humility of the historian: the ‘critical epistemology’ of Georges Lantéri-Laura." History of Psychiatry 28, no. 2 (2017): 182–94. http://dx.doi.org/10.1177/0957154x17690099.

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This paper analyses the historical and epistemological work of the French psychiatrist Georges Lantéri-Laura (1930–2004) within the context of the French ‘tradition’ of history and philosophy of sciences, with special reference to Georges Canguilhem and Michel Foucault. After an introduction devoted to a critical survey of the most recent works on the history and historiography of psychiatry in French, the paper outlines Lantéri-Laura’s approach by focusing especially on the role played by the methodological concept of ‘semiology’ as regards the relation between medicine and psychiatry. The la

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28

Gooch, Todd. "Paul Natorp “Between the Ages”." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 25, no. 1-2 (2018): 129–51. http://dx.doi.org/10.1515/znth-2018-0007.

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Abstract This article seeks to provide a fuller account of the philosophy of religion of the Marburg Neo-Kantian, Paul Natorp (1854–1924), than has hitherto been available. It does so by describing important changes in Natorp’s thinking about religion between the publication of his early book, Religion innerhalb der Grenzen der Humanität (1894), and later writings in which he espouses a version of logos-mysticism strikingly at odds with the concept of a “religion of reason” put forward by his long-time Marburg colleague, Hermann Cohen (1842–1918). These differences are analyzed in relation to

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Barrett, Jeffrey A. "Philosophical Concepts in Physics: The Historical Relation between Philosophy and Scientific Theories. James T. Cushing." Isis 91, no. 4 (2000): 839–40. http://dx.doi.org/10.1086/385032.

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30

Honenberger, Phillip. "History, Before and Beyond the Limit." Journal of the Philosophy of History 4, no. 3 (2010): 274–95. http://dx.doi.org/10.1163/187226310x536187.

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AbstractWhat is the relation between past and present, and what role does historical research, writing and thinking play in regards to that relation? Does it, for instance, primarily record the features of objective breaks and continuities between past and future (as A. Danto has it) or does it rather institute those breaks and continuities (as C. Fasolt has recently argued)? Here I stress that historical understanding is a basic dimension of understanding in general, including understanding of the relation of past and future. Historical research, writing and thinking promise indefinite expans

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31

Kindi, Vasso. "A Reconsideration of the Relation Between Kuhnian Incommensurability and Translation." International Studies in the Philosophy of Science 31, no. 4 (2017): 397–414. http://dx.doi.org/10.1080/02698595.2019.1565206.

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32

Walkowiak, Maciej. "Gottfried Benn und die doppelte Staatsgründung 1949 – zu ausgewählten Prämissen seines schwierigen Verhältnisses zu Staat an sich und zum bundesdeutschen (Teil-)Staat." Studia Germanica Posnaniensia, no. 37 (April 15, 2017): 263–76. http://dx.doi.org/10.14746/sgp.2016.37.20.

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The paper is mainly concerned with Gottfried Benn’s complex attitude to the state and history. By means of introductory prefigurations, such as existential tensions related to the conflict between Protestant ethics and modern aesthetics, there emerges Benn’s difficult and complex relation to the state as such, seen as a product of history, and to its particular examples, starting from the Second Reich until the initial phase of West Germany. Friedrich Nietzsche’s philosophy, and in particular the philosophy of art, is of great importance in this context. This issue is discussed using Benn’s ke

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Bojanović, Kristina. "From aesthetical towards ethical: Myth and metaphor as mode of narrative in Levinas." SAJ - Serbian Architectural Journal 9, no. 2 (2017): 171–78. http://dx.doi.org/10.5937/saj1702171b.

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In this paper, I will try to show that Levinas's ethics contains the aesthetics of mythological narrative that has metaphorical ("as if" meaning) and archetypal dimension, while the relation between ethics and aesthetics will be explained by Levinas's perception of eros. These goals are based on the assumption that myth represents uroboric foundation of Levinas's philosophy by which he succeeded in getting rid of the egology of Western thought, but also from the experience of his own imagination. The myth speaks about universals through various representations, relations, characters, etc. Taki

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34

Rolliston, Christopher. "Collingwood and the Relation between Theory, Practice and Values in Historical Thinking." Journal of the Philosophy of History 3, no. 2 (2009): 146–66. http://dx.doi.org/10.1163/187226309x434849.

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AbstractIn texts such as An Autobiography, Collingwood asserts that historical thinking as he understood it effects a "rapprochement" between theory and practice or even a "negation" of this traditional distinction, a thesis that would seem to place him on the opposite side of the debate about the place of values in historical research to figures such as Max Weber, who famously argued for history and the social sciences being "value free" disciplines. This article then investigates this apparent contrast, taking a critical approach to the arguments Collingwood propounds on the topic across a r

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35

Brenet, Jean-Baptiste. "RELATION AS KEY TO GOD'S KNOWLEDGE OF PARTICULARS IN THE TAHĀFUT AL-TAHĀFUT AND THE ḌAMĪMA: A CROSS-TALK BETWEEN AVERROES, AL-ĠAZĀLĪ AND AVICENNA". Arabic Sciences and Philosophy 30, № 1 (2020): 1–26. http://dx.doi.org/10.1017/s0957423919000109.

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AbstractThis article deals with the divine knowledge of particulars in Averroes’ Tahāfut al-tahāfut and Ḍamīma. It examines how the concept of relation, generally neglected, is at the heart of the dispute between Avicenna, al-Ġazālī, and the Commentator. In al-Ġazālī’s eyes, Avicenna's misconception of divine knowledge “in a universal way” is based on a misuse of relation in the case of God's knowledge. If particulars change and God does not, his knowledge of particulars, insofar as it undergoes change, can be considered a pure relation without ontological consequences. Averroes contests both

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McManus, Matthew. "Becoming to Belong: On the Relation between Infinite Consciousness and the Absolute." European Legacy 21, no. 1 (2016): 52–70. http://dx.doi.org/10.1080/10848770.2015.1097032.

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37

Holzman, Gitit. "Truth, Tradition and Religion. The Association between Judaism and Islam and the Relation between Religion and Philosophy in Medieval Jewish Thought." Al-Masāq 18, no. 2 (2006): 191–200. http://dx.doi.org/10.1080/09503110600838676.

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38

Smith, Steven B. "Leo Strauss: Between Athens and Jerusalem." Review of Politics 53, no. 1 (1991): 75–99. http://dx.doi.org/10.1017/s003467050005021x.

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Harold Bloom, the Yale literary critic, once described Leo Strauss as “political philosopher and Hebraic sage.” This always seemed to me unusually prescient. For Strauss is most frequently understood as an interpreter and critic of a number of thinkers, both ancient and modern, who belong to the history of political philosophy. But far less often is he regarded as a contributor to Jewish thought. It is neither as a historian nor as a philosopher but as a Jew that I want to consider him here.At first blush this approach to Strauss seems relatively unproblematical. Even a superficial perusal of

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39

Uebel, Thomas. "Carnap and Kuhn: On the Relation between the Logic of Science and the History of Science." Journal for General Philosophy of Science 42, no. 1 (2011): 129–40. http://dx.doi.org/10.1007/s10838-011-9154-0.

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40

Kuppens, Peter, Francis Tuerlinckx, James A. Russell, and Lisa Feldman Barrett. "The relation between valence and arousal in subjective experience." Psychological Bulletin 139, no. 4 (2013): 917–40. http://dx.doi.org/10.1037/a0030811.

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41

Carlson, Michael, and Norman Miller. "Explanation of the relation between negative mood and helping." Psychological Bulletin 102, no. 1 (1987): 91–108. http://dx.doi.org/10.1037/0033-2909.102.1.91.

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Mullen, Brian, and Carolyn Copper. "The relation between group cohesiveness and performance: An integration." Psychological Bulletin 115, no. 2 (1994): 210–27. http://dx.doi.org/10.1037/0033-2909.115.2.210.

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43

de Jong, Abe, Marieke van der Poel, and Michiel Wolfswinkel. "The changing relation between CEOs and shareholders." Journal of Management History 23, no. 4 (2017): 375–400. http://dx.doi.org/10.1108/jmh-04-2017-0021.

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Purpose This paper aims to present case study evidence on the changes in the relations between chief executive officers (CEOs) of large firms and shareholders in the past three decades of the twentieth century. In line with insights from agency theory, the CEOs have experienced increased scrutiny from their principals, the shareholders. This development has affected financial communication and investor relations as well as stock market prices. Design/methodology/approach The Dutch electronics firm Royal Philips NV in the transition period of 1971-2001 has been studied using publicly available

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44

Pérez, Berta M. "Hegel's Time: Between Tragic Action and Modern History." Hegel Bulletin 40, no. 3 (2019): 464–83. http://dx.doi.org/10.1017/hgl.2019.18.

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AbstractThis paper offers an alternative perspective to the traditional interpretation of Hegel's philosophical reflection on history, departing from a reinterpretation of Hegel's reading of the tragic action of Antigone in Chapter VI of the Phenomenology of Spirit. The customary interpretation of this text affirms that Hegel shows how the conflict of tragic action finds its truth and its end in the identity of spirit. Tragic conflict is left behind to the same extent that (modern historical) spirit sublates the Greek ethical substance. This way, spirit can guarantee that our historical time i

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Ratti, Emanuele. "‘Models of’ and ‘Models for’: On the Relation between Mechanistic Models and Experimental Strategies in Molecular Biology." British Journal for the Philosophy of Science 71, no. 2 (2020): 773–97. http://dx.doi.org/10.1093/bjps/axy018.

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Rolls, Edmund T. "On the Relation between the Mind and the Brain: A Neuroscience Perspective." Philosophia Scientae, no. 17-2 (May 1, 2013): 31–70. http://dx.doi.org/10.4000/philosophiascientiae.849.

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47

Goddu, André. "The Impact of Ockham's Reading of the Physics On the Mertonians and Parisian Terminists." Early Science and Medicine 6, no. 3 (2001): 204–36. http://dx.doi.org/10.1163/157338201x00136.

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AbstractThis article summarizes Ockham's interpretation of Aristotle's categories, showing how his account of connotative concepts introduced a revision in the Aristotelian doctrine about the relation between mathematics and physics. The article shows that Ockham's account influenced William of Heytesbury, John Dumbleton, and Nicholas Oresme to re-interpret disciplinary relations and disciplinary boundaries. They did so, however, in ways compatible with other basic principles of Aristotelian philosophy of nature; nevertheless, their modifications of the Aristotelian account of mathematics stim

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48

Barker, Andrew. "Musical Theory and Philosophy: The Case of Archestratus." Phronesis 54, no. 4-5 (2009): 390–422. http://dx.doi.org/10.1163/003188609x12486562883255.

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AbstractLittle is known about the harmonic theorist Archestratus (probably early 3rd century BC). Our only substantial information comes from Porphyry, who quotes a brief comment by a certain Didymus on his epistemological stance, and seeks to justify it through reflection on a rather startling technical doctrine which Archestratus propounded; and from Philodemus, who comments scathingly on his view of the relation between harmonic theory and philosophy. Neither passage is easy to interpret; this paper tries to make sense of them, and to set them in an intelligible relation to one another. It

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49

Bevir, Mark, and Ian Hall. "Interpreting the English school: History, science and philosophy." Journal of International Political Theory 16, no. 2 (2020): 120–32. http://dx.doi.org/10.1177/1755088219898884.

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This article introduces the Special Issue on ‘Interpretivism and the English School of International Relations’. It distinguishes between what we term the interpretivist and structuralist wings of the school and argues that disagreement about its preferred approach to the study of international relations has generated confusion about what it stands for and weakened its capacity to respond to alternative approaches. It puts the case for a reconsideration of the underlying philosophical positions that the school wishes to affirm and suggests that a properly grounded interpretivism may serve it b

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Gerrard, Meg, Frederick X. Gibbons, and Brad J. Bushman. "Relation between perceived vulnerability to HIV and precautionary sexual behavior." Psychological Bulletin 119, no. 3 (1996): 390–409. http://dx.doi.org/10.1037/0033-2909.119.3.390.

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