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Jay Rubenstein [15]Mary-Jane Rubenstein [12]Eric M. Rubenstein [10]Jennifer Rubenstein [8]
Diane Rubenstein [6]Eric Rubenstein [5]Mary‐Jane Rubenstein [4]Jennifer C. Rubenstein [3]

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Profile: Jeffrey Rubenstein (New York University)
  1. Leonard Rubenstein (2011). Sharrock, Justine. 2010. Tortured: When Good Soldiers Do Bad Things. [REVIEW] Journal of Bioethical Inquiry 8 (2):203-205.
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  2.  26
    Scott J. Reynolds, Bradley P. Owens & Alex L. Rubenstein (2012). Moral Stress: Considering the Nature and Effects of Managerial Moral Uncertainty. [REVIEW] Journal of Business Ethics 106 (4):491-502.
    To better illuminate aspects of stress that are relevant to the moral domain, we present a definition and theoretical model of “moral stress.” Our definition posits that moral stress is a psychological state born of an individual’s uncertainty about his or her ability to fulfill relevant moral obligations. This definition assumes a self-and-others relational basis for moral stress. Accordingly, our model draws from a theory of the self (identity theory) and a theory of others (stakeholder theory) to suggest that this (...)
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  3. James R. O'Shea & Eric Rubenstein (eds.) (2010). Self, Language, and World: Problems From Kant, Sellars, and Rosenberg. Ridgeview Publishing Co..
  4.  1
    Mary-Jane Rubenstein (2014). Worlds Without End: The Many Lives of the Multiverse. Columbia University Press.
    Beginning with ancient Atomist and Stoic philosophies, Mary-Jane Rubenstein links contemporary models of the multiverse to their forerunners and explores their current emergence.
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  5.  12
    Lisa Eckenwiler, Matthew Hunt, Ayesha Ahmad, Philippe Calain, Angus Dawson, Robert Goodin, Daniel Messelken, Leonard Rubenstein & Verina Wild, Counterterrorism Policies and Practices: Health and Values at Stake.
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  6. Diane Rubenstein (2009). 32 Slavoj Žižek. In Jenny Edkins & Nick Vaughan-Williams (eds.), Critical Theorists and International Relations. Routledge 341.
  7.  27
    Jennifer Rubenstein (2007). Distribution and Emergency. Journal of Political Philosophy 15 (3):296–320.
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  8.  15
    Mary-Jane Rubenstein (2008). Strange Wonder: The Closure of Metaphysics and the Opening of Awe. Columbia University Press.
    Introduction: Wonder and the births of philosophy -- Socrates' small difficulty -- The wound of wonder -- The death and resurrection of Thaumazein -- The Thales dilemma -- Repetition : Martin Heidegger -- Metaphysics small difficulty -- Wonder and the first beginning -- Wonder and the other beginning -- Theaetetus redux : the ghost of the Pseudes Doxa -- Once again to the cave -- Rethinking Thaumazein -- Openness : Emmanuel Levinas -- Passivity and responsibility -- The ethics of the (...)
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  9.  9
    Jennifer C. Rubenstein (2014). The Misuse of Power, Not Bad Representation: Why It Is Beside the Point That No One Elected Oxfam. Journal of Political Philosophy 22 (2):204-230.
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  10.  75
    Rubenstein, Mary C. MacLeod & M. Eric, Universals.
    Universals are a class of mind independent entities, usually contrasted with individuals, postulated to ground and explain relations of qualitative identity and resemblance among individuals. Individuals are said to be similar in virtue of sharing universals. An apple and a ruby are both red, and their common redness results from sharing a universal. If they are both red at the same time, the universal, red, must be in two places at once. This makes universals quite different from individuals, and controversial. (...)
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  11.  21
    Leslie London, Leonard S. Rubenstein, Laurel Baldwin-Ragaven & Adriaan van Es (2006). Dual Loyalty Among Military Health Professionals: Human Rights and Ethics in Times of Armed Conflict. Cambridge Quarterly of Healthcare Ethics 15 (4):381-391.
    Wars must be won if our country … is to be protected from unthinkable outcomes, as the events on September 11th most recently illustrated…. This best protection unequivocally requires armed forces having military physicians committed to doing what is required to secure victory…. As opposed to needing neutral physicians, we need military physicians who can and do identify as closely as possible with the military so that they, too, can carry out the vital part they play in meeting the needs (...)
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  12.  7
    Richard L. Rubenstein (1980). Moral Outrage as False Consciousness. Theory and Society 9 (5):745-755.
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  13.  18
    Andrew Fisher & Daniel Rubenstein (forthcoming). Philosophy of Photography. Philosophy of Photography.
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  14.  41
    E. M. Rubenstein (2000). Experiencing the Future: Kantian Thoughts on Husserl. Idealistic Studies 30 (1):61-77.
  15.  38
    Eric Rubenstein (2002). Nominalism and the Disappearance of the Problem of Individuation. Logical Analysis and History of Philosophy 5:193-204.
    From what has been said, ‘tis easy to discover, what is so much enquired after, the principium Individuationis, and that ‘tis plain is Existence it self, which determines a Being of any sort to a particular time and place incommunicable to two Beings of the same kind.
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  16.  25
    Jennifer Rubenstein, Accountability in an Unequal World.
    According to the standard model of accountability, holding another actor accountable entails sanctioning that actor if it fails to fulfill its obligations without a justification or excuse. Less powerful actors therefore cannot hold more powerful actors accountable, because they cannot sanction more powerful actors. Because inequality appears unlikely to disappear soon, there is a pressing need for second-best forms of accountability: forms that are feasible under conditions of inequality, but deliver as many of the benefits of standard accountability as possible. (...)
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  17.  37
    Eric Rubenstein (2001). Rethinking Kant on Individuation. Kantian Review 5 (1):73-89.
    In the section of the Critique of Pure Reason entitled The Amphiboly of Concepts of Reflection Kant writes:Suppose that an object is exhibited to us repeatedly but always with the same intrinsic determinations . In that case, if the object counts as object of pure understanding then it is always the same object, and is not many but only one thing . But if the object is appearance, then comparison of concepts does not matter at all; rather, however much everything (...)
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  18.  37
    Mary C. MacLeod & Eric M. Rubenstein, Universals.
    Universals are a class of mind independent entities, usually contrasted with individuals, postulated to ground and explain relations of qualitative identity and resemblance among individuals. Individuals are said to be similar in virtue of sharing universals. An apple and a ruby are both red, for example, and their common redness results from sharing a universal. If they are both red at the same time, the universal, red, must be in two places at once. This makes universals quite different from individuals, (...)
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  19. Mary‐Jane Rubenstein (2003). Unknow Thyself: Apophaticism, Deconstruction, and Theology After Ontotheology. Modern Theology 19 (3):387-417.
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  20.  26
    Andrew Fisher & Daniel Rubenstein (2011). Out of Photography … Interview with Ariella Azoulay. Philosophy of Photography 2 (1):3-20.
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  21.  1
    Donald S. Rubenstein, David C. Thomasma, Eric A. Schon & Michael J. Zinaman (1995). Germ-Line Therapy to Cure Mitochondrial Disease: Protocol and Ethics of In Vitro Ovum Nuclear Transplantation. Cambridge Quarterly of Healthcare Ethics 4 (3):316.
    The combination of genuine ethical concerns and fear of learning to use germ-line therapy for human disease must now be confronted. Until now, no established techniques were available to perform this treatment on a human. Through an integration of several fields of science and medicine, we have developed a nine step protocol at the germ-line level for the curative treatment of a genetic disease. Our purpose in this paper is to provide the first method to apply germ-line therapy to treat (...)
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  22.  23
    Eric M. Rubenstein (2002). How Simple Are Plato's Forms? Ancient Philosophy 22 (2):277-288.
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  23.  26
    Travis Butler & Eric Rubenstein (2004). Aristotle on Nous of Simples. Canadian Journal of Philosophy 34 (3):327 - 353.
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  24.  11
    Diane Rubenstein (1997). "That's the Way the Mercedes Benz": Di, Wound Culture and Fatal Fetishism. Theory and Event 1 (4).
  25.  3
    Mary-Jane Rubenstein (2001). Kierkegaard's Socrates: A Venture in Evolutionary Theory. Modern Theology 17 (4):441-473.
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  26.  10
    Eric M. Rubenstein (2000). Experiencing the Future. Idealistic Studies 30 (1):61-77.
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  27.  4
    Jay Rubenstein (2012). Review Abulafia, Christian–Jewish Relations, 1000–1300: Jews in the Service of Medieval Christendom. Harlow, UK: Longman, 2010. Paper. Pp. 280; Maps. $40. ISBN: 9780582822962. [REVIEW] Speculum 87 (3):827-828.
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  28.  30
    Eric M. Rubenstein, Color. Internet Encyclopedia of Philosophy.
    Philosophy has long struggled to understand the nature of color. The central role color plays in our lives, in visual experience, in art, as a metaphor for emotions, has made it an obvious candidate for philosophical reflection. Understanding the nature of color, however, has proved a daunting task, despite the numerous fields that contribute to the project. Even knowing how to start can be difficult. Is color to be understood as an objective part of reality, a property of objects with (...)
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  29.  23
    Jeffrey Rubenstein (1998). Elisha Ben Abuya: Torah and the Sinful Sage. Journal of Jewish Thought and Philosophy 7 (2):139-225.
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  30.  21
    Eric M. Rubenstein (1997). Absolute Processes: A Nominalist Alternative. Southern Journal of Philosophy 35 (4):539-556.
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  31.  20
    S. Rubenstein (1944). Soviet Psychology in Wartime. Philosophy and Phenomenological Research 5 (2):181-198.
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  32.  25
    Jennifer Rubenstein (2009). Humanitarian Ngos' Duties of Justice. Journal of Social Philosophy 40 (4):524-541.
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  33.  18
    Jennifer Rubenstein (2005). Fiona Terry, Condemned to Repeat? The Paradox of Humanitarian Action, and Brian D. Lepard, Rethinking Humanitarian Intervention: A Fresh Legal Approach Based on Fundamental Ethical Principles in International Law and World Religions:Condemned to Repeat? The Paradox of Humanitarian Action;Rethinking Humanitarian Intervention: A Fresh Legal Approach Based on Fundamental Ethical Principles in International Law and World Religions. Ethics 115 (4):850-853.
  34.  3
    Jill Rubenstein (1990). Comedy and Consolation in the Novels of Barbara Pym. Renascence 42 (3):173-183.
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  35.  5
    Murray Aborn, Herbert Rubenstein & Theodor D. Sterling (1959). Sources of Contextual Constraint Upon Words in Sentences. Journal of Experimental Psychology 57 (3):171.
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  36.  6
    Jennifer Rubenstein (forthcoming). The Ethics of INGO Advocacy. Ethics.
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  37. Eric M. Rubenstein (1998). David Cockburn, Other Times: Philosophical Perspectives on Past, Present, and Future Reviewed By. Philosophy in Review 18 (6):406-408.
     
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  38.  5
    Diane Rubenstein (forthcoming). "I Hope I Am Not Fated to Live in Rochester": America in the Work of Beauvoir. Theory and Event 15 (2).
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  39.  5
    Jay Rubenstein (2007). Eadmer of Canterbury, Lives and Miracles of Saints Oda, Dunstan, and Oswald, Ed. And Trans. Andrew J. Turner and Bernard J. Muir. (Oxford Medieval Texts.) Oxford: Clarendon Press; New York: Oxford University Press, 2006. Pp. Cxxxiv, 333; 3 Black-and-White Figures. [REVIEW] Speculum 82 (4):984-985.
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  40.  5
    Murray Aborn & Herbert Rubenstein (1952). Information Theory and Immediate Recall. Journal of Experimental Psychology 44 (4):260.
    The influence of degree of organization on the ability of Ss to recall lists of syllables immediately after learning was used as a measure in applying the concept of information to the problem of learning. More syllables were correctly recalled from a passage with a lower average rate of information than from a passage with a higher average information rate. The amount of information learned by the Ss was constant when the degree of organization was between 2 and 1.5 bits (...)
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  41.  2
    Jay Rubenstein (1999). Liturgy Against History: The Competing Visions of Lanfranc and Eadmer of Canterbury. Speculum 74 (2):279-309.
    The Anglo-Saxon saints, like the Anglo-Saxons as a whole, once seemed to have suffered immensely because of the Norman Conquest. Respected historians, among them David Knowles and Frank Stenton, left colorful images in the historical imagination of bigoted Norman churchmen treating with contempt the old English saints who rested in the communities over which they took charge. But now, in large part because of the work of Susan Ridyard, our perceptions have altered dramatically. Norman churchmen now appear to have accepted (...)
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  42.  7
    Mary-Jane Rubenstein (2013). The Rebirth of the Death of God. Comparative and Continental Philosophy 4 (2):273 - 281.
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  43.  1
    Michael Rubenstein (1991). Beyond The Whinge. Oxford Journal of Legal Studies 11 (2):254-263.
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  44.  16
    Eric M. Rubenstein (2000). Sellars Without Homogeneity. International Journal of Philosophical Studies 8 (1):47 – 71.
    Central to Wilfrid Sellars ' philosophical system is his belief that science's current ontology is inadequate as it fails to provide for an acceptable account of perceptual experience. Unfortunately, this remains the most puzzling plank in his philosophy. Sellars himself argues for this position via his wellknown example of a pink ice cube and its homogeneous colour. This homogeneity, says Sellars, bars the acceptance of science's present ontology of achromatic particles, and requires the introduction of items which are truly coloured. (...)
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  45.  4
    Mary-Jane V. Rubenstein (2010). Review of Richard H. Jones, Curing the Philosopher's Disease: Reinstating Mystery in the Heart of Philosophy. [REVIEW] Sophia 49 (3):457-458.
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  46.  11
    Alan Rubenstein, John P. Lizza & Paul T. Menzel (2009). And She's Not Only Merely Dead, She's Really Most Sincerely Dead. Hastings Center Report 39 (5):4-6.
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  47.  2
    Mary‐Jane Rubenstein (2008). Dionysius, Derrida, and the Critique of “Ontotheology”. Modern Theology 24 (4):725-741.
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  48.  1
    Mary-Jane Rubenstein (2014). Introducing Polydoxy. Modern Theology 30 (3):1-6.
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  49.  12
    Eric M. Rubenstein (1996). Colour as Simple: A Reply to Westphal. Philosophy 71 (278):595-602.
    In support of the thesis that colours are examples of metaphysical simples, this article critiques arguments to the contrary. It is shown that facts about colour resemblance do not entail the complexity of colour, for such facts may explained by recourse to acts of seeing-as. The logic of colour and colour terms is adumbrated in support of this and used in a positive argument for the claim that colours are simple.
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  50.  4
    Mary-Jane V. Rubenstein (2012). The Rebirth of the Death of God: Radical Theology Politicized, Political Theology Radicalized, and Radical Politics Theologized in the Work of Clayton Crockett and Jeffrey Robbins. Comparative and Continental Philosophy 4 (2):273-281.
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