Search results for 'Aaron Ben Zeev' (try it on Scholar)

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  1.  9
    Aaron Ben Zeev (1983). Toward a Different Approach to Perception. International Philosophical Quarterly 23 (1):45-64.
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  2.  9
    Alan Donagan (1982). Comments on Aaron Ben-Zeev, 'Who Is a Rational Agent?'. Canadian Journal of Philosophy 12 (4):663 - 666.
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  3.  3
    Miriam Ben Zeev (2004). The Jewish Revolt of A. D. 66–70 A. M. Berlin, J. A. Overman (Edd.): The First Jewish Revolt. Archaeology, History, and Ideology . Pp. XII + 258, Map, Ills. London and New York: Routledge, 2002. Cased, £50. Isbn: 0-415-25706-. [REVIEW] The Classical Review 54 (01):182-.
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  4. Edmond L. Wright (1986). Ben-Zeev on the Non-Epistemic. British Journal for the Philosophy of Science 37 (September):351-359.
  5.  22
    Alan Gewirth (1982). On Rational Agency as the Basis of Moral Equality: Reply to Ben Zeev. Canadian Journal of Philosophy 12 (4):667 - 671.
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  6.  6
    Nicholas Fotion & Boris Kashnikov (2009). Frederick Beiser. Schiller as Philosopher: A Re-Examination (Oxford: Oxford University Press, 2008), Xiii+ 283 Pp. Ł19. 99 Paper. Aaron Ben-Ze'ev and Ruhama Goussinsky. In the Name of Love: Romantic Ideology and Its Victims (Oxford: Oxford University Press, 2008), Xvii+ 278 Pp. Ł19. 95 Cloth. Linda Ben-Zvi and Angela Moorjani, Eds. Beckett at 100: Revolving It All (Oxford: Oxford. [REVIEW] The European Legacy 14 (2):249-252.
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  7. Ross Cogan (1994). Aaron Ben-Ze'ev, The Perceptual System: A Philosophical and Psychological Perspective Reviewed By. Philosophy in Review 14 (5):308-310.
     
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  8.  7
    P. Zachar (2001). Review of “the Subtlety of Emotions (MIT Press)” by Aaron Ben-Zé Ev (2000). [REVIEW] Consciousness and Emotion 2 (1):180-188.
  9. Ronald de Sousa (2004). Aaron Ben-Ze'ev, Love Online: Emotions on the Internet Reviewed By. Philosophy in Review 24 (5):311-313.
     
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  10. E. Chown (1995). Baker, DP, 575 Ben-Zeev, T., 341 Biolsi, K., 377. Cognitive Science 19:581.
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  11. Ronald de Sousa (2004). Aaron Ben-Ze'ev, Love Online: Emotions on the Internet. [REVIEW] Philosophy in Review 24:311-313.
     
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  12. Marion Ledwig (2009). Aaron Ben-Ze'ev and Ruhama Goussinsky, In the Name of Love: Romantic Ideology and its Victims. Philosophy in Review 29 (3):157.
     
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  13. Peter Zachar (2001). Aaron Ben-Ze Ev: The Subtlety of Emotions. Consciousness and Emotion 2 (1):180-188.
     
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  14.  3
    Aaron Ben-Zeev Making Mental Properties More Natural (1986). ""Platonic Dualism, LP GERSON This Paper Analyzes the Nature of Platonic Dualism, the View That There Are Immaterial Entities Called" Souls" and That Every Man is Identical with One Such Entity. Two Distinct Arguments for Dualism Are Discovered in the Early and Middle Dialogues, Metaphysical/Epistemological and Eth. The Monist 69 (3).
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  15.  14
    Aaron Ben-zeev (1984). The Kantian Revolution in Perception. Journal for the Theory of Social Behaviour 14 (1):69–84.
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  16.  30
    Aaron Ben-Zeev (1986). Two Approaches to Memory. Philosophical Investigations 9 (October):288-301.
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  17. Aaron Ben-Zeev (1984). The Passivity Assumption of the Sensation-Perception Distinction. British Journal for the Philosophy of Science 35 (December):327-343.
    The sensation-perception distinction did not appear before the seventeenth century, but since then various formulations of it have gained wide acceptance. This is not an historical accident and the article suggests an explanation for its appearance. Section 1 describes a basic assumption underlying the sensation-perception distinction, to wit, the postulation of a pure sensory stage--viz. sensation--devoid of active influence of the agent's cognitive, emotional, and evaluative frameworks. These frameworks are passive in that stage. I call this postulation the passivity assumption. (...)
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  18. Aaron Ben-Zeev (1988). Can Non-Pure Perception Be Direct? Philosophical Quarterly 38 (July):315-325.
  19.  34
    Aaron Ben-Zeev (1990). Why Did Psammenitus Not Pity His Son? Analysis 50 (2):118 - 126.
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  20.  16
    Aaron Ben-Zeev (1989). Explaining the Subject-Object Relation in Perception. Social Research 56.
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  21.  24
    Aaron Ben-Zeev (1981). J.J. Gibson and the Ecological Approach to Perception. Studies in History and Philosophy of Science Part A 12 (2):107-139.
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  22.  17
    Aaron Ben-Zeev (1987). The Nature of Emotions. Philosophical Studies 52 (3):393 - 409.
  23.  17
    Aaron Ben-Zeev (1986). Making Mental Properties More Natural. The Monist 69 (3):434-446.
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  24.  7
    Aaron Ben-Zeev (1995). Did Jesus Commit a Fallacy? Informal Logic 17 (2).
    Jesus has been accused of committing a fallacy (of denying the antecedent) at John 8:47. Careful analysis of this text (1) reveals a hitherto unrecognized valid form of argument which can superficially look like the predicate-logic analogue of denying the antecedent; (2) shows that determining whether a published text can be fairly charged with committing a fallacy may require (but often does not get) extensive and detailed analysis; (3) acquits Jesus of the charge; and thereby (4) conflnns a claim by (...)
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  25.  23
    Aaron Ben-Zeev (1984). Aristotle on Perceptual Truth and Falsity. Apeiron 18 (2):118 - 125.
  26.  23
    Aaron Ben-Zeev & Michael Strauss (1984). The Dualistic Approach to Perception. Man and World 17 (1):3-18.
  27.  29
    Aaron Ben-Zeev (1981). G.E. Moore and the Relation Between Intrinsic Value and Human Activity. Journal of Value Inquiry 15 (1):69-78.
  28.  9
    Aaron Ben-zeev (1987). A Critique of the Inferential Paradigm in Perception. Journal for the Theory of Social Behaviour 17 (3):243–263.
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  29.  5
    Aaron Ben-Zeev (1985). Aristotle, Final Cause, and the Intentional Stance. Behavioral and Brain Sciences 8 (4):758-759.
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  30.  16
    Aaron Ben-Zeev (1986). Reid's Direct Approach to Perception. Studies in History and Philosophy of Science Part A 17 (1):99-114.
  31.  11
    Aaron Ben-Zeev (1982). Who Is a Rational Agent? Canadian Journal of Philosophy 12 (4):647 - 661.
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  32.  12
    Aaron Ben-Zeev (1986). Lewis's Predicament Regarding the Given. New Scholasticism 60 (3):366-374.
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  33.  4
    Aaron Ben-Zeev (1995). Analysis of Argument Strategies of Attack and Cooption: Stock Cases, Formalization, and Argument Reconstruction. Informal Logic 17 (2).
    Three common strategies used by informal logicians are considered: (1) the appeal to standard cases, (2) the attempt to partially formalize so-called "informal fallacies," and (3) restatement of arguments in such a way as to make their logical character more perspicuous. All three strategies are found to be useful. Attention is drawn to several advantages of a "stock case" approach, a minimalist approach to formalization is recommended, and doubts are raised about the applicability, from a logical point of view, of (...)
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  34. Aaron Ben-Zeev (1984). What is a Perceptual Mistake? Journal of Mind and Behavior 5 (3):261-278.
     
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  35.  2
    Aaron Ben-Zeev (1995). Emotions and Argumentation. Informal Logic 17 (2).
    The relationship between emotions and argumentation is not always clear. I attempt to clarify this issue by referring to three basic questions: (1) Do emotions constitute a certain kind of argumentation?; (2) Do emotions constitute rational argumentation?; (3) Do emotions constitute efficient argumentation? I will claim that there are many circumstances in which the answer to these questions is positive. After describing such circumstances, the educational implications of the connection between emotions and argumentation will be indicated.
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  36.  1
    Aaron Ben-Zeev (1988). The Schema Paradigm in Perception. Journal of Mind and Behavior 9 (4).
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  37. Aaron Ben-Zeev (1984). Aristotle on Perceptual Truth and Falsity. Apeiron 18 (2).
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  38. Aaron Ben-Zeev (1981). Perception as a Cognitive System. Dissertation, The University of Chicago
    In this work I reject the contention that there is a perceptual stage which is devoid of contributions from the agent's cognitive framework. This contention is expressed in two different noncognitive views of perception. The traditional sensory core view which has prevailed since the seventeenth century; it claims that there is a stage of pure sensory core which precedes the interpretive percepts . The recent ecological approach whose main representative is J. J. Gibson; it claims that not only a certain (...)
     
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  39. Aaron Ben-Zeev (1989). Reexamining Berkeley's Notion of Suggestion. Conceptus: Zeitschrift Fur Philosophie 23 (59):21-30.
     
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  40. Aaron Ben-Zeev (1984). Two Concepts of the Given. Dialogos 19 (44):159.
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  41. Anthony Ouinton & Aaron Ben-Zeev (1991). Connectionism and the Specter of Representationalism. In Terence E. Horgan & John L. Tienson (eds.), Connectionism and the Philosophy of Mind. Kluwer 9--417.
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  42.  9
    Aaron Ben-Ze'ev (2001). The Subtlety of Emotions. A Bradford Book.
    Aaron Ben-Ze'ev carries out what he calls "a careful search for general patterns in the primeval jungle of emotions.".
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  43.  17
    Aaron Hughes (2002). The Three Worlds of Ibn Ezra's Hay Ben Meqitz. Journal of Jewish Thought and Philosophy 11 (1):1-24.
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  44. Aaron Hughes (2002). The Three Worlds of Ibn Ezra's Hay Ben Meqitz. Journal of Jewish Thought and Philosophy 11 (1):1-24.
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  45. Zeev Levy & Me ir Ayali (1982). Ben Yefet le-Shem Ma Amadah Shel Ha-Pilosofyah Ha-Yehudit Ba-Pilosofyah Ha-Kelalit. Ha-Kibuts Ha-Me Uhad.
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  46. R. I. Aaron & John Wisdom (1945). New Books. [REVIEW] Mind 54 (215):280-282.
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  47.  31
    R. I. Aaron (1942). Intuitive Knowledge. Mind 51 (204):297-318.
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  48.  71
    R. I. Aaron (1931). Locke and Berkeley's Commonplace Book. Mind 40 (160):439-459.
  49.  42
    R. I. Aaron (1939). Two Senses of the Word Universal. Mind 48 (190):168-185.
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  50.  70
    Richard I. Aaron (1965). Wittgenstein's Theory of Universals. Mind 74 (294):249-251.
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