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

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  1.  2
    Aaron Frankel (2006). Memo in Memoriam: A Visit with Santayana. Philosophical Forum 37 (2):227–230.
  2. Richard Frankel (1998). The Adolescent Psyche: Jungian and Winnicottian Perspectives. Routledge.
    Adolescence is recognised as a turbulent period of human development. Along with the physical changes of puberty, adolescents undergo significant transformations in the way they think, act, feel and perceive the world. The disruption that is manifest in their behaviour is upsetting and often incomprehensible to the adults surrounding them. In _The Adolescent Psyche_ Richard Frankel shows how this unique stage of human development expresses through its traumas and fantasies the adolescent's urge towards self-realization. The impact of contemporary culture (...)
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  3. Mark S. Frankel (1989). Professional Codes: Why, How, and with What Impact? [REVIEW] Journal of Business Ethics 8 (2-3):109 - 115.
    A tension between the professions' pursuit of autonomy and the public's demand for accountability has led to the development of codes of ethics as both a foundation and guide for professional conduct in the face of morally ambiguous situations. The profession as an institution serves as a normative reference group for individual practitioners and through a code of ethics clarifies, for both its members and outsiders, the norms that ought to govern professional behavior. Three types of codes can be identified (...)
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  4. R. I. Aaron (1936). New Books. [REVIEW] Mind 45 (178):283-287.
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  5. R. J. Aaron (1932). New Books. [REVIEW] Mind 41 (163):283-287.
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  6. R. I. Aaron (1935). New Books. [REVIEW] Mind 44 (173):283-287.
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  7. 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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  8.  59
    Melissa Frankel (2012). Berkeley and God in the Quad. Philosophy Compass 7 (6):388-396.
    In a familiar limerick attributed to Ronald Knox, the narrator asks how a “tree/should continue to be/when there’s no one about in the Quad,” and is subsequently reassured that its continuous existence is guaranteed by God’s being “always about in the Quad” observing it. This is meant to capture Berkeley’s so‐called ‘continuity argument’ for the existence of God, on which the claim that objects exist continuously over time is supposed to entail the existence of a Divine Mind that continuously perceives (...)
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  9. R. I. Aaron & John Wisdom (1945). New Books. [REVIEW] Mind 54 (215):280-282.
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  10.  13
    R. I. Aaron (1958). The Common Sense View of Sense-Perception. Proceedings of the Aristotelian Society 58:1-14.
  11. R. I. Aaron (1953). New Books. [REVIEW] Mind 62 (246):283-287.
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  12. Melissa Frankel (2009). Something-We-Know-Not-What, Something-We-Know-Not-Why: Berkeley, Meaning and Minds. Philosophia 37 (3):381-402.
    It is sometimes suggested that Berkeley adheres to an empirical criterion of meaning, on which a term is meaningful just in case it signifies an idea (i.e., an immediate object of perceptual experience). This criterion is thought to underlie his rejection of the term ‘matter’ as meaningless. As is well known, Berkeley thinks that it is impossible to perceive matter. If one cannot perceive matter, then, per Berkeley, one can have no idea of it; if one can have no idea (...)
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  13. Henry Frankel (1976). Harre on Causation. Philosophy of Science 43 (4):560-569.
  14.  26
    Mark S. Frankel & Stephanie J. Bird (2003). The Role of Scientific Societies in Promoting Research Integrity. Science and Engineering Ethics 9 (2):139-140.
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  15.  31
    Richard M. Frankel, Timothy E. Quill & Susan H. McDaniel (eds.) (2003). The Biopsychosocial Approach: Past, Present, and Future. University of Rochester Press.
    According to the biopsychosocial model, developed by the late Dr. George Engel, how physicians approach patients and the problems they present is very much ...
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  16.  19
    Henry Frankel (1979). The Career of Continental Drift Theory: An Application of Imre Lakatos' Analysis of Scientific Growth to the Rise of Drift Theory. Studies in History and Philosophy of Science Part A 10 (1):21-66.
  17.  60
    Charles Frankel (1971). Equality of Opportunity. Ethics 81 (3):191-211.
  18.  32
    R. I. Aaron (1942). Intuitive Knowledge. Mind 51 (204):297-318.
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  19.  12
    Mark S. Frankel (2009). Private Interests Count Too. Science and Engineering Ethics 15 (3):367-373.
    Along with concerns about the deleterious effects of politically driven government intervention on science are the intrusion of private sector interests into the conduct of research and the reporting of its results. Scientists are generally unprepared for the challenges posed by private interests seeking to advance their economic, political, or ideological agendas. They must educate and prepare themselves for assaults on scientific freedom, not because it is a legal right, but rather because social progress depends on it.
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  20.  19
    Carl Frankel (2001). A Council of Environmental Elders. Business Ethics 15 (2):5-5.
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  21.  80
    Richard I. Aaron (1965). Wittgenstein's Theory of Universals. Mind 74 (294):249-251.
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  22.  75
    R. I. Aaron (1931). Locke and Berkeley's Commonplace Book. Mind 40 (160):439-459.
  23.  42
    R. I. Aaron (1939). Two Senses of the Word Universal. Mind 48 (190):168-185.
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  24.  21
    Margot Iverson, Mark S. Frankel & Sanyin Siang (2003). Scientific Societies and Research Integrity: What Are They Doing and How Well Are They Doing It? Science and Engineering Ethics 9 (2):141-158.
    Scientific societies can play an important role in promoting ethical research practices among their members, and over the past two decades several studies have addressed how societies perform this role. This survey continues this research by examining current efforts by scientific societies to promote research integrity among their members. The data indicate that although many of the societies are working to promote research integrity through ethics codes and activities, they lack rigorous assessment methods to determine the effectiveness of their efforts.
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  25.  13
    Margherita Frankel (1983). Inquiries Into the Origin of Language. New Vico Studies 1:111-112.
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  26.  22
    Lois Frankel (1986). Mutual Causation, Simultaneity and Event Description. Philosophical Studies 49 (3):361 - 372.
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  27.  47
    Lois Frankel (1986). From a Metaphysical Point of View: Leibniz and the Principle of Sufficient Reason. Southern Journal of Philosophy 24 (3):321-334.
    The relation between leibniz's logical and his metaphysical views is the subject of much modern scholarship. Some commentators have argued that his metaphysics is based on his logic; others have taken the opposite position. However, Both sides pose the question in terms of 'priority'. On the contrary, I argue that it is likely that leibniz means the psr to play "both" a logical and a metaphysical role. The ambiguity of leibniz's psr indicates that he equates the metaphysical notion of causation (...)
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  28.  20
    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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  29.  12
    Margherita Frankel (1983). Vico's 'Discovery of the True Homer'. New Vico Studies 1:95-96.
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  30.  4
    Henry Frankel (1981). The Paleobiogeographical Debate Over the Problem of Disjunctively Distributed Life Forms. Studies in History and Philosophy of Science Part A 12 (3):211-259.
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  31.  11
    Mark Frankel (2008). Book. Philosophy Now 70:43-43.
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  32.  51
    Melissa Frankel (2009). Berkeley, Meaning and Minds: Remarks on Glezakos' Comments. Philosophia 37 (3):409-413.
    This is a response to Stavroula Glezakos’ commentary on my paper, in which I address three main points: (1) whether Berkeley is entitled to argue via inference to the best explanation, (2) whether Berkeley’s likeness principle might be too strict, and (3) whether the texts support my reading.
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  33.  47
    Mark Frankel (2009). Private Interests Count Too Commentary on “Science, Democracy, and the Right to Research”. Science and Engineering Ethics 15 (3):367-373.
    Along with concerns about the deleterious effects of politically driven government intervention on science are the intrusion of private sector interests into the conduct of research and the reporting of its results. Scientists are generally unprepared for the challenges posed by private interests seeking to advance their economic, political, or ideological agendas. They must educate and prepare themselves for assaults on scientific freedom, not because it is a legal right, but rather because social progress depends on it.
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  34.  16
    Lois Frankel (1987). Causation and the Self. International Philosophical Quarterly 27 (3):325-327.
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  35.  16
    Henry Frankel (1983). The Rationality of Science. Teaching Philosophy 6 (1):78-82.
  36.  26
    Richard Ithamar Aaron (1952). The Theory of Universals. Oxford [Eng.]Clarendon Press.
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  37.  7
    Charles Frankel (1972). The Case for Modern Man. Freeport, N.Y.,Books for Libraries Press.
    I. A PORTION OF REASON Listen to the sad story of mankind, who like children lived until I gave them understanding and a portion of reason. ...
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  38.  27
    Mark S. Frankel (1985). Secrets. Teaching Philosophy 8 (2):174-176.
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  39.  30
    Charles Frankel (1980). Sociobiology and its Critics. Zygon 15 (3):255-273.
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  40.  8
    Margherita Frankel (1983). Vico Nelle Origini Dello Storicismo Tedesco. New Vico Studies 1:96-97.
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  41.  31
    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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  42.  27
    R. I. Aaron (1952). Dispensing with Mind. Proceedings of the Aristotelian Society 52:225-242.
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  43.  26
    R. I. Aaron (1932). Locke's Theory of Universals. Proceedings of the Aristotelian Society 33:173 - 202.
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  44.  12
    Anthony Quinton, Peter Alexander, L. Minio-Paluello & Richard I. Aaron (1959). New Books. [REVIEW] Mind 68 (269):105-118.
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  45.  20
    R. I. Aaron (1941). Hume's Theory of Universals. Proceedings of the Aristotelian Society 42:117 - 140.
  46.  38
    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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  47.  6
    R. I. Aaron & C. M. Campbell (1934). Symposium: Is There an Element of Immediacy in Knowledge? Aristotelian Society Supplementary Volume 13:203 - 236.
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  48.  36
    Howard Rachlin & Marvin Frankel (1997). The Uses of Self-Deception. Behavioral and Brain Sciences 20 (1):124-125.
    The essence of a mental event such as self-deception lies in its function – its place in the life of an animal. But the function of self-deception corresponds to that of interpersonal deception. Therefore self-deception, contrary to Mele's thesis, is essentially isomorphic with interpersonal deception.
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  49.  25
    Lois Frankel (1989). Damaris Cudworth Masham: A Seventeenth Century Feminist Philosopher. Hypatia 4 (1):80 - 90.
    The daughter of Ralph Cudworth, and friend of John Locke, Damaris Masham was also a philosopher in her own right. She published two, philosophical books, A Discourse Concerning the Love of God and Occasional Thoughts In Reference to a Virtuous and Christian Life. Her primary purpose was to refute John Norris' Malebranchian doctrine that we ought to love only God because only God can give us pleasure, and his criticism of Locke. In addition, she argues for greater educational opportunities for (...)
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  50.  35
    Steven Frankel (2002). Spinoza's Dual Teachings of Scripture: His Solution to the Quarrel Between Reason and Revelation. Archiv für Geschichte der Philosophie 84 (3):273-296.
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