Search results for 'Abraham Graber' (try it on Scholar)

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  1. Abraham Graber (2012). Medusa's Gaze Reflected: A Darwinian Dilemma for Anti-Realist Theories of Value. [REVIEW] Ethical Theory and Moral Practice 15 (5):589-601.score: 240.0
    Abstract Street has argued that the meta-ethical realist is faced with a dilemma. Either evolutionary forces have had a distorting influenced on our ability to track moral properties or evolutionary forces influenced our beliefs in the direction of tracking moral properties. Street argues that if the realist accepts the first horn of the dilemma, the realist must accept implausible skepticism regarding moral beliefs. If the realist accepts the second horn of the dilemma, the realist owes an explanation of the fitness (...)
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  2. Abraham D. Graber & Mark A. Graber (2008). Wetware, Game Theory, and the Golden Rule. American Journal of Bioethics 8 (5):30 – 31.score: 240.0
  3. Mark A. Graber & Abraham D. Graber (2011). Black, White or Green: 'Race', Gender and Avatars Within the Therapeutic Space. Medical Humanities 37 (1):9-12.score: 240.0
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  4. Ralph Abraham & Sisir Roy (2012). The Atomistic Revival. World Futures 68 (1):30 - 39.score: 60.0
    In our recent book (Abraham and Roy 2010) we have repurposed a mathematical model for the quantum vacuum as a model of consciousness. In this model, discrete space and time are derived from a discrete cellular dynamical network. As our model is essentially atomistic, we included in our book a short support chapter on atomism. In this aticle we expand on the few pages of that chapter devoted to the history of atomism, to place the current revival of atomism (...)
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  5. Werner Abraham & Sjaak de Meij (eds.) (1986). Topic, Focus, and Configurationality: Papers From the 6th Groningen Grammar Talks, Groningen, 1984. J. Benjamins Pub. Co..score: 60.0
    INTRODUCTION WERNER ABRAHAM, LACI MARÁCZ, SJAAK DE MEY & WIM SCHERPENISSE University of Groningen The Groningen Conference on Topic, ...
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  6. Mabel Cooper, Gloria Ferris & Jane Abraham (2013). St Lawrence's Staff: Then and Now. Ethics and Social Welfare 7 (3):272-276.score: 60.0
    Mabel Cooper and Gloria Ferris lived in St Lawrence's Hospital one of the large learning disability institutions which were built round the edges of London. In this paper, Mabel and Gloria share their memories of three nurses at St Lawrence's, supported by Jane Abraham and in this process reveal a number of ethical issues that remain relevant today.
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  7. Susan Abraham (2007). Identity, Ethics, and Nonviolence in Postcolonial Theory: A Rahnerian Theological Assessment. Palgrave Macmillan.score: 60.0
    In this book, Abraham argues that a theological imagination can expand the contours of postcolonial theory through a reexamination of notions of subjectivity, gender, and violence in a dialogical model with Karl Rahner. She raises the question of whether postcolonial theory, with its disavowal of religious agency, can provide an invigorating occasion for Catholic theology.
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  8. Leo Abraham (1933). The Logic of Ethical Intuitionism. International Journal of Ethics 44 (1):37-55.score: 30.0
    Philosophers have in the past had difficulty in determining how to define ethical terms. here they are defined as open-context terms with a loosely limited range of substitution instances, in conformity with actual language usage. ethical terms are in themselves meaningless. it is a misuse to say, "x is wrong in itself." ethical terms then reduce to empirical terms concerning wants, likes, knowledge of cause and effect and consequences, knowledge of how ethical terms themselves work. ethical commands reduce to if-then (...)
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  9. Alfred D. Beasley & Glenn C. Graber (1984). The Range of Autonomy: Informed Consent in Medicine. Theoretical Medicine and Bioethics 5 (1).score: 30.0
    On the basis of the characterization of autonomy set out by Beauchamp and Childress in Principles of Biomedical Ethics, we first explore some of the parameters along which autonomy may vary in degree through a series of hypothetical examples drawn from various settings; and, second and in more detail, we examine how the range of autonomy is affected through informed consent to various medical diagnostic tests. Our conclusions are (1) that there are significant implications for patient autonomy inherent in new (...)
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  10. Kwasi Wiredu, W. E. Abraham, Abiola Irele & Ifeanyi Menkiti (eds.) (2004/2006). A Companion to African Philosophy. Blackwell Pub..score: 30.0
    This volume of newly commissioned essays provides comprehensive coverage of African philosophy, ranging across disciplines and throughout the ages. Offers a distinctive historical treatment of African philosophy. Covers all the main branches of philosophy as addressed in the African tradition. Includes accounts of pre-colonial African philosophy and contemporary political thought.
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  11. M. Abraham, Dov M. Gabbay & U. Schild (2009). Analysis of the Talmudic Argumentum a Fortiori Inference Rule (Kal Vachomer) Using Matrix Abduction. Studia Logica 92 (3):281 - 364.score: 30.0
    We motivate and introduce a new method of abduction, Matrix Abduction, and apply it to modelling the use of non-deductive inferences in the Talmud such as Analogy and the rule of Argumentum A Fortiori. Given a matrix with entries in {0, 1}, we allow for one or more blank squares in the matrix, say a i , j =?. The method allows us to decide whether to declare a i , j = 0 or a i , j = 1 (...)
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  12. Tara H. Abraham (2003). From Theory to Data: Representing Neurons in the 1940s. [REVIEW] Biology and Philosophy 18 (3):415-426.score: 30.0
    Recent literature on the role of pictorial representation in the life sciences has focused on the relationship between detailed representations of empirical data and more abstract, formal representations of theory. The standard argument is that in both a historical and epistemic sense, this relationship is a directional one: beginning with raw, unmediated images and moving towards diagrams that are more interpreted and more theoretically rich. Using the neural network diagrams of Warren McCulloch and Walter Pitts as a case study, I (...)
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  13. William E. Abraham (1974). Disentangling the `Cogito'. Mind 83 (329):75-94.score: 30.0
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  14. Uri Abraham (1983). On Forcing Without the Continuum Hypothesis. Journal of Symbolic Logic 48 (3):658-661.score: 30.0
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  15. Ralph H. Abraham (2011). The Genesis of Complexity. World Futures 67 (4-5):380 - 394.score: 30.0
    The theories of complexity comprise a system of great breadth. But what is included under this umbrella? Here we attempt a portrait of complexity theory, seen through the lens of complexity theory itself. That is, we portray the subject as an evolving complex dynamical system, or social network, with bifurcations, emergent properties, and so on. This is a capsule history covering the twentieth century. Extensive background data may be seen at www.visual-chaos.org/complexity.
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  16. Tara H. Abraham (2006). Cybernetics and Theoretical Approaches in 20th Century Brain and Behavior Sciences. Biological Theory 1 (4):418-422.score: 30.0
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  17. Leo Abraham (1936). A Note on the Fruitfulness of Deduction. Philosophy of Science 3 (2):152-155.score: 30.0
  18. Constant J. Mews & Ibrahim Abraham (2007). Usury and Just Compensation: Religious and Financial Ethics in Historical Perspective. [REVIEW] Journal of Business Ethics 72 (1):1 - 15.score: 30.0
    Usury is a concept often associated more with religiously based financial ethics, whether Christian or Islamic, than with the secular world of contemporary finance. The problem is compounded by a tendency to interpret riba, prohibited within Islam, as both usury and interest, without adequately distinguishing these concepts. This paper argues that in Christian tradition usury has always evoked the notion of money demanded in excess of what is owed on a loan, disrupting a relationship of equality between people, whereas interest (...)
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  19. Ralph Abraham (2009). A Review of “the Science of Leonardo: Inside the Mind of the Great Genius of the Renaissance by Fritjof Capra”. [REVIEW] World Futures 65 (3):222 – 223.score: 30.0
    (2009). A Review of “The Science of Leonardo: Inside the Mind of the Great Genius of the Renaissance by Fritjof Capra”. World Futures: Vol. 65, No. 3, pp. 222-223.
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  20. William J. Abraham (1990). The Epistemological Significance of the Inner Witness of the Holy Spirit. Faith and Philosophy 7 (4):434-450.score: 30.0
    This paper seeks to explore the significance of a specific kind of religious experience for the rationality of religious belief. The context for this is a gap between what is often allowed as rational and what is embraced as certain in the life of faith. The claim to certainty at issue is related to the work and experience of the Holy Spirit; this experience has a structure which is explored phenomenologically. Thereafter various ways of cashing in the epistemic value of (...)
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  21. W. E. Abraham (1962). Is the Concept of Necessary Existence Self-Contradictory? Inquiry 5 (1-4):143 – 157.score: 30.0
    In this article I have tried to rebut certain types of arguments which purport to show not merely that God does not exist but that the notion of necessary existence is itself either self-contradictory or senseless. In showing that it is not self-contradictory I have allowed myself the luxury of a negative and a positive approach. Negatively, I have had to show that when the accusation of self-contradiction is made, it is often accompanied, not by an argument but by a (...)
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  22. William E. Abraham (1972). The Nature of Zeno's Argument Against Plurality in DK 29 B I. Phronesis 17 (1):40-52.score: 30.0
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  23. J. H. Abraham (1929). The Religious Ideas and Social Philosophy of Tolstoy. International Journal of Ethics 40 (1):105-120.score: 30.0
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  24. Michael Abraham, Dov M. Gabbay, Gabriel Hazut, Yosef E. Maruvka & Uri Schild (2011). Logical Analysis of the Talmudic Rules of General and Specific (Klalim-U-Pratim). History and Philosophy of Logic 32 (1):47-62.score: 30.0
    This article deals with a set-theoretic interpretation of the Talmudic rules of General and Specific, known as Klal and Prat (KP), Prat and Klal (PK), Klal and Prat and Klal (KPK) and Prat and Klal and Prat (PKP).
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  25. A. Abraham, M. Werning, H. Rakoczy, D. Von Cramon & R. Schubotz (2008). Minds, Persons, and Space: An fMRI Investigation Into the Relational Complexity of Higher-Order Intentionality. Consciousness and Cognition 17 (2):438-450.score: 30.0
    Mental state reasoning or theory-of-mind has been the subject of a rich body of imaging research. Although such investigations routinely tap a common set of regions, the precise function of each area remains a contentious matter. With the help of functional magnetic resonance imaging (fMRI), we sought to determine which areas are involved when processing mental state or intentional metarepresentations by focusing on the relational aspect of such representations. Using non-intentional relational representations such as spatial relations between persons and between (...)
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  26. Uri Abraham & Saharon Shelah (1983). Forcing Closed Unbounded Sets. Journal of Symbolic Logic 48 (3):643-657.score: 30.0
    We discuss the problem of finding forcing posets which introduce closed unbounded subsets to a given stationary set.
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  27. William J. Abraham (1991). Revelation in Religious Belief. Faith and Philosophy 8 (2):254-256.score: 30.0
  28. William E. Abraham (1972). The Incompatibility of Individuals. Noûs 6 (1):1-13.score: 30.0
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  29. Ralph H. Abraham (2006). The New Sacred Math. World Futures 62 (1 & 2):6 – 16.score: 30.0
    The individual soul is an ageless idea, attested in prehistoric times by the oral traditions of all cultures. But as far as we know, it enters history in ancient Egypt. I will begin with the individual soul in ancient Egypt, then recount the birth of the world soul in the Pythagorean community of ancient Greece, and trace it through the Western Esoteric Tradition until its demise in Kepler's writings, along with the rise of modern science, around 1600 CE. Then I (...)
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  30. William J. Abraham (2010). Review of Kevin Timpe (Ed.), Metaphysics and God: Essays in Honor of Eleonore Stump. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).score: 30.0
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  31. Joseph B. Moon & Glenn C. Graber (1985). When Danny Said No! Refusal of Treatment by a Patient of Questionable Competence. Journal of Medical Humanities and Bioethics 6 (1):12-27.score: 30.0
    The patient we call Danny was a mildly mentally retarded male in his mid-thirties who adamantly refused kidney dialysis when it was offered as the only therapeutic option for his progressive kidney failure. It was uncertain how fully Danny understood the implications of his refusal. To complicate the case still further, several “advocates” emerged to speak on Danny's behalf — each with a somewhat different interpretation of the situation and different sets of value presuppositions and ethical principles to apply to (...)
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  32. Tara H. Abraham (2004). Nicolas Rashevsky's Mathematical Biophysics. Journal of the History of Biology 37 (2):333 - 385.score: 30.0
    This paper explores the work of Nicolas Rashevsky, a Russian émigré theoretical physicist who developed a program in "mathematical biophysics" at the University of Chicago during the 1930s. Stressing the complexity of many biological phenomena, Rashevsky argued that the methods of theoretical physics -- namely mathematics -- were needed to "simplify" complex biological processes such as cell division and nerve conduction. A maverick of sorts, Rashevsky was a conspicuous figure in the biological community during the 1930s and early 1940s: he (...)
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  33. William E. Abraham (1972). The Nature of Zeno's Argument Against Plurality in DK 29 B 1. Phronesis 17 (1):40 - 52.score: 30.0
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  34. Luc Abraham (1997). Un entretien avec Michel Serres. Horizons Philosophiques 8 (1):1-21.score: 30.0
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  35. Mark A. Graber (2001). Keith E. Whittington, Constitutional Interpretation: Textual Meaning, Original Intent, and Judicial Review:Constitutional Interpretation: Textual Meaning, Original Intent, and Judicial Review. Ethics 111 (3):658-659.score: 30.0
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  36. Christophe Abraham & Jean-Pierre Daures (2000). Global Robustness with Respect to the Loss Function and the Prior. Theory and Decision 48 (4):359-381.score: 30.0
    We propose a class [I,S] of loss functions for modeling the imprecise preferences of the decision maker in Bayesian Decision Theory. This class is built upon two extreme loss functions I and S which reflect the limited information about the loss function. We give an approximation of the set of Bayes actions for every loss function in [I,S] and every prior in a mixture class; if the decision space is a subset of R, we obtain the exact set.
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  37. Glenn C. Graber & Christopher D. Pionke (2006). A Team-Taught Interdisciplinary Approach to Engineering Ethics. Science and Engineering Ethics 12 (2):313-320.score: 30.0
    This paper outlines the development and implementation of a new course in Engineering Ethics at the University of Tennessee. This is a three-semester-hour course and is jointly taught by an engineering professor and a philosophy professor. While traditional pedagogical techniques such as case studies, position papers, and classroom discussions are used, additional activities such as developing a code of ethics and student-developed scenarios are employed to encourage critical thinking. Among the topics addressed in the course are engineering as a profession (...)
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  38. M. A. Graber & A. Graber (2013). Internet-Based Crowdsourcing and Research Ethics: The Case for IRB Review. Journal of Medical Ethics 39 (2):115-118.score: 30.0
    The recent success of Foldit in determining the structure of the Mason-Pfizer monkey virus (M-PMV) retroviral protease is suggestive of the power-solving potential of internet-facilitated game-like crowdsourcing. This research model is highly novel, however, and thus, deserves careful consideration of potential ethical issues. In this paper, we will demonstrate that the crowdsourcing model of research has the potential to cause harm to participants, manipulates the participant into continued participation, and uses participants as experimental subjects. We conclude that protocols relying on (...)
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  39. Mark A. Graber (1998). Stephen M. Griffin, American Constitutionalism: From Theory to Politics:American Constitutionalism: From Theory to Politics. Ethics 108 (2):433-435.score: 30.0
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  40. Robert K. Meyer & Adrian Abraham (1984). A Model for the Modern Malaise. Philosophia 14 (1-2):25-40.score: 30.0
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  41. Ralph Abraham (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. [REVIEW] World Futures 65 (5):436-441.score: 30.0
    (2009). A Review of “Geochemistry and the Biosphere: Essays by Vladimir I. Vernadsky”. World Futures: Vol. 65, Sustainable Development in Practice, pp. 436-441.
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  42. Glenn C. Graber (1974). Anscombe on the Relationship Between Morality and Religion. Southern Journal of Philosophy 12 (2):185-190.score: 30.0
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  43. Uri Abraham, James Cummings & Clifford Smyth (2007). Some Results in Polychromatic Ramsey Theory. Journal of Symbolic Logic 72 (3):865 - 896.score: 30.0
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  44. Uri Abraham & Saharon Shelah (2002). Coding with Ladders a Well Ordering of the Reals. Journal of Symbolic Logic 67 (2):579-597.score: 30.0
    Any model of ZFC + GCH has a generic extension (made with a poset of size ℵ 2 ) in which the following hold: MA + 2 ℵ 0 = ℵ 2 +there exists a Δ 2 1 -well ordering of the reals. The proof consists in iterating posets designed to change at will the guessing properties of ladder systems on ω 1 . Therefore, the study of such ladders is a main concern of this article.
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  45. U. Abraham & S. Shelah (1986). On the Intersection of Closed Unbounded Sets. Journal of Symbolic Logic 51 (1):180-189.score: 30.0
    Forcing extensions yield models of ZFC in which a long sequence of club subsets of ω 1 has the following property: every subsequence of size ℵ 1 has a finite intersection.
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  46. Mark A. Graber (2010). Constitutional Fits. Journal of Social Philosophy 41 (2):194-201.score: 30.0
  47. Glenn Graber (1973). The Metaethics of Paul Tillich. Journal of Religious Ethics 1:113 - 133.score: 30.0
    Tillich holds an ontologically based self-realization theory of ethics. For him ethics is neither logically nor linguistically tied to theology, but is in a certain sense epistemologically dependent. Tillich's material analysis of moral judgments is claimed to be inconsistent with his critique of heteronomous morality. The author concludes that Tillich has not given good reasons for rejecting a heteronomous divine-command theory of morality.
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  48. Michele Carter, H. Phillips Hamlin, Jennifer Heyl, Glenn C. Graber, James Lindemann Nelson & Linda A. Rankin (2000). Forming Professional Bioethicists: The Program at the University of Tennessee, Knoxville. Cambridge Quarterly of Healthcare Ethics 9 (03):418-423.score: 30.0
    As a way of contributing to bioethics' understanding of itself, and, more particularly, to invigorate conversation about how we can best educate future colleagues, we present here a sketch of the quarter-century-old graduate concentration in medical ethics housed in the Department of Philosophy at the University of Tennessee, Knoxville. Our hope is to incite other programs to share their histories, strategies, problems, and aspirations, so as to help the field as a whole get a clearer sense of how we are (...)
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  49. M. Abraham, D. M. Gabbay & U. Schild (2012). Contrary to Time Conditionals in Talmudic Logic. Artificial Intelligence and Law 20 (2):145-179.score: 30.0
    We consider conditionals of the form A ⇒ B where A depends on the future and B on the present and past. We examine models for such conditional arising in Talmudic legal cases. We call such conditionals contrary to time conditionals.Three main aspects will be investigated: Inverse causality from future to past, where a future condition can influence a legal event in the past (this is a man made causality).Comparison with similar features in modern law.New types of temporal logics arising (...)
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  50. Leo Abraham (1933). Implication, Modality and Intension in Symbolic Logic. The Monist 43 (1):119-153.score: 30.0
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