Search results for 'Aaron Cardon' (try it on Scholar)

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  1.  10
    Aaron Cardon & J. S. Blumenthal-Barby (2011). Should Repugnance Give Us Pause? On the Neuroscience of Daily Moral Reasoning. American Journal of Bioethics- Neuroscience 2 (2):47-48.
    In our commentary we briefly review the work on the neurological differences between the rational ethical analysis used in professional contexts and the reflexive emotional responses of our daily moral reasoning, and discuss the implications for the claim that our normative arguments should not rely on the emotion of repugnance.
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  2.  40
    P. Cardon (2010). Post-Queer: In Defense of a 'Trans-Gender Approach' or Trans-Gender as an Analytical Category. Diogenes 57 (1):138-150.
    The notion of gender, introduced into France by queens and drags in the late 20th century (the glorious period of the "drag-queens") and revitalized by American "queer", follows a traditionally feminist path where homosexual and particularly male issues are once again being hidden away. Having played a big part in popularizing that first version, Patrick Cardon proposes, in order to avoid any misunderstanding and escape once for all from any attempts at reification, to use the term and the universal (...)
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  3. R. I. Aaron (1936). New Books. [REVIEW] Mind 45 (178):283-287.
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  4. R. J. Aaron (1932). New Books. [REVIEW] Mind 41 (163):283-287.
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  5. R. I. Aaron (1935). New Books. [REVIEW] Mind 44 (173):283-287.
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  6. A. E. Taylor, T. E. Jessop, A. K. Stout, E. J. Thomas, R. I. Aaron, F. C. S. Schiller & John Laird (1931). New Books. [REVIEW] Mind 40 (159):386-403.
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  7. R. I. Aaron & John Wisdom (1945). New Books. [REVIEW] Mind 54 (215):280-282.
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  8. R. I. Aaron (1953). New Books. [REVIEW] Mind 62 (246):283-287.
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  9.  45
    Julia J. Aaron (2004). Recent Contributions to Feminist Ethics. Hypatia 19 (2):201-208.
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  10.  31
    R. I. Aaron (1942). Intuitive Knowledge. Mind 51 (204):297-318.
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  11.  87
    Alain Cardon (2006). Artificial Consciousness, Artificial Emotions, and Autonomous Robots. Cognitive Processing 7 (4):245-267.
  12.  41
    R. I. Aaron (1939). Two Senses of the Word Universal. Mind 48 (190):168-185.
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  13.  70
    R. I. Aaron (1931). Locke and Berkeley's Commonplace Book. Mind 40 (160):439-459.
  14.  18
    John Laird, W. J. H. Sprott, R. I. Aaron, F. C. S. Schiller & M. Black (1936). New Books. [REVIEW] Mind 45 (178):252-267.
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  15.  69
    Richard I. Aaron (1965). Wittgenstein's Theory of Universals. Mind 74 (294):249-251.
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  16.  44
    Sloman Aaron (1971). Tarski, Frege and the Liar Paradox. Philosophy 46 (176):133-.
    A.1. Some philosophers, including Tarski and Russell, have concluded from a study of various versions of the Liar Paradox ‘that there must be a hierarchy of languages, and that the words “true” and “false”, as applied to statements in any given language, are themselves words belonging to a language of higher order’. In his famous essay on truth Tarski claimed that ‘colloquial’ language is inconsistent as a result of its property of ‘universality’: that is, whatever can be said at all (...)
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  17.  29
    Kam-Yuen Cheng, Thomas Ming & L. A. I. Aaron (2011). Can Familism Be Justified? Bioethics 26 (8):431-439.
    This paper argues against the continued practice of Confucian familism, even in its moderate form, in East Asian hospitals. According to moderate familism, a physician acting in concert with the patient's family may withhold diagnostic information from the patient, and may give it to the patient's family members without her prior approval. There are two main approaches to defend moderate familism: one argues that it can uphold patient's autonomy and protect her best interests; the other appeals to cultural relativism by (...)
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  18.  10
    Anthony Quinton, Peter Alexander, L. Minio-Paluello & Richard I. Aaron (1959). New Books. [REVIEW] Mind 68 (269):105-118.
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  19.  20
    Richard Ithamar Aaron (1952). The Theory of Universals. Oxford [Eng.]Clarendon Press.
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  20.  23
    R. I. Aaron (1952). Dispensing with Mind. Proceedings of the Aristotelian Society 52:225-242.
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  21.  35
    R. I. Aaron (1945). A Possible Early Draft of Hobbes' de Corpore. Mind 54 (216):342-356.
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  22.  7
    A. K. Stout, F. C. S. Schiller, R. B. Brathwaite, James Drever, R. I. Aaron, H. R. Mackintosh, E. S. Waterhouse, O. de Selincourt, A. C. Ewing, T. E. & M. D. (1930). New Books. [REVIEW] Mind 39 (156):502-530.
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  23.  14
    R. I. Aaron (1941). Hume's Theory of Universals. Proceedings of the Aristotelian Society 42:117 - 140.
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  24.  17
    R. I. Aaron (1932). Locke's Theory of Universals. Proceedings of the Aristotelian Society 33:173 - 202.
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  25.  7
    Eliana Aaron (2013). Ethical Challenges in Refugee Health: A Global Public Health Concern. Hastings Center Report 43 (3).
  26.  18
    Julia J. Aaron (2004). Book Review: Elizabeth Porter. Recent Contributions to Feminist Ethics: A Review of Feminist Perspectives on Ethics Upper Saddle River, N.J.: Pearson Education, 1999); James Sterba. Three Challenges to Ethics; and Janna Thompson. Discourse and Knowledge. [REVIEW] Hypatia 19 (2):201-208.
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  27.  4
    R. I. Aaron (1950). New Books. [REVIEW] Mind 59 (234):283-287.
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  28.  6
    R. I. Aaron (1931). Critical Notices. Mind 40 (157):86-92.
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  29.  6
    R. I. Aaron (1933). Critical Notices. Mind 42 (167):86-92.
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  30.  11
    W. D. Lamont, H. R. Mackintosh, H. Barker, R. I. Aaron, H. B. Acton, M. H., Ralph Tyler Flewelling & J. W. Scott (1935). New Books. [REVIEW] Mind 44 (173):98-114.
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  31.  15
    Richard I. Aaron (1958). John Locke and The Way of Ideas. By John W. Yolton. (Oxford: Clarendon Press; London: Cumberlege. 1956. Pp. Xii + 235. Price 30s.). [REVIEW] Philosophy 33 (125):175-.
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  32.  10
    R. I. Aaron & W. G. de Burgh (1943). New Books. [REVIEW] Mind 52 (207):283-287.
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  33.  10
    R. I. Aaron (1932). A Catalogue of Berkeley's Library. Mind 41 (164):465-475.
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  34.  5
    R. I. Aaron (1930). Critical Notices. Mind 39 (156):86-92.
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  35.  9
    David Aaron (1996). Imagery of the Divine and the Human: On the Mythology of Genesis Rabba 8 §1. Journal of Jewish Thought and Philosophy 5 (1):1-62.
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  36.  8
    R. I. Aaron (1932). Dr. Johnston's Edition of the Commonplace Book. Mind 41 (162):277-278.
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  37.  12
    R. I. Aaron (1938). How Many Phenomenalism Be Refuted? Proceedings of the Aristotelian Society 39:167 - 184.
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  38.  18
    Susan Corrine Aaron (2002). A Technologically Mediated Phenomenon Affecting Human Dynamics. World Futures 58 (1):81 – 99.
    This paper will suggest a mapping for human dynamics to see where emerging digital technology currently and could further affect the dynamics of the human, technological and natural, and the cultural forms that define them. Emerging technology will be seen to reveal and surpass the limitations of human measures built on human abilities and perception. and the social structures that are derived from them. The formation of this conceptual mapping is based on the premise that digital technology has the ability (...)
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  39.  16
    J. N. Findlay, Iris Murdoch, A. C. A. Rainer, G. J. Warnock, John Holloway, G. C. Stead, R. I. Aaron, P. T. Geach, A. H. Armstrong, R. H. Thouless, R. J. Spilsbury & W. B. Gallie (1950). New Books. [REVIEW] Mind 59 (234):262-284.
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  40.  15
    Austin Duncan-Jones, G. B. Keene, G. C. J. Midgley, Karl Britton, G. E. L. Owen, H. D. Lewis, Edna Daitz, J. L. Ackrill, Martha Kneale, Frederick C. Copleston, J. O. Urmson, J. P. Corbett & R. I. Aaron (1953). New Books. [REVIEW] Mind 62 (246):259-288.
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  41.  12
    R. I. Aaron (1933). John Locke (1632-1704). The Adamson Lecture for 1932. By Norman Kemp Smith, D.Litt., LL.D., F.B.A. (Manchester Univ. Press. 1933. Pp. 32. Price 2s. Net.). [REVIEW] Philosophy 8 (31):370-.
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  42.  4
    R. I. Aaron (1944). Our Knowledge of One Another. Philosophy 19 (72):63 - 75.
    There can be no doubt that we do know one another. We know that others exist and we know a good deal about others. The question is how we know others. To say that others do not exist would be to assert a solipsism—a theory which no serious philosopher has ever maintained. Solipsism is absurd. Not because it is self-contradictory, for there is nothing self-contradictory in the notion that I alone exist having the experiences and thoughts which I do have (...)
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  43.  4
    P. Leon, R. I. Aaron & T. Whittaker (1932). New Books. [REVIEW] Mind 41 (163):385-399.
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  44.  4
    R. I. Aaron (1932). Critical Notices. Mind 41 (161):86-92.
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  45.  9
    Richard Aaron & Philip Walters (1965). Locke and the Intuitionist Theory of Number. Philosophy 40 (153):197 - 206.
    The Purpose of this paper is to ask how far Locke can be said to have anticipated modern theories of number, particularly the intuitionist theory of Brouwer and Heyting. It has in mind Mr Edward E. Dawson's statement that Locke's account of number was not merely ‘a good effort in his own day’ but that ‘what Locke had to say really was quite fundamental, and a good deal of modern mathematics assumes his position, either explicitly or implicitly’. Mr Dawson thinks (...)
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  46.  8
    Daniel Aaron (1989). George Santayana and the Genteel Tradition. Overheard in Seville 7 (7):1-8.
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  47.  11
    R. I. Aaron (1937). John Locke and English Literature of the Eighteenth Century. By Kenneth Maclean. (Newhaven: Yale University Press; London: Oxford University Press, Humphrey Milford, 1936. 11S. 6d. Pp. Viii X 176. Price 2 Dollars 50; 11s. 6d.). [REVIEW] Philosophy 12 (47):355-.
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  48.  7
    Richard I. Aaron (1957). The Common Sense View of Sense-Perception: The Presidential Address. Proceedings of the Aristotelian Society 58:1 - 14.
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  49.  7
    Richard I. Aaron (1956). The Inaugural Address: Feeling Sure. Aristotelian Society Supplementary Volume 30:1 - 13.
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  50.  3
    A. K. Stout, J. H. Muirhead, T. E. Jessop, E. J. Thomas, P. Leon, John Laird, R. I. Aaron, F. C. S. Schiller & A. E. Taylor (1932). New Books. [REVIEW] Mind 41 (164):513-539.
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