Search results for 'Amir Eshan Karbasizadeh' (try it on Scholar)

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  1. Amir Eshan Karbasizadeh (2008). Revising the Concept of Lawhood: Special Sciences and Natural Kinds. Synthese 162 (1):15 - 30.
    The Kripkean conception of natural kinds (kinds are defined by essences that are intrinsic to their members and that lie at the microphysical level) indirectly finds support in a certain conception of a law of nature, according to which generalizations must have unlimited scope and be exceptionless to count as laws of nature. On my view, the kinds that constitute the subject matter of special sciences such as biology may very well turn out to be natural despite the fact that (...)
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  2. Amir Eshan Karbasizadeh (2008). Revising the Concept of Lawhood: Special Sciences and Natural Kinds. Synthese 162 (1):15-30.
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  3. Lydia B. Amir (2013). Lydia Amir. In Bresson Ladegaard Knox, Berg Olsen Friis & J. Kyrre (eds.), Philosophical Practice: 5 Questions. Automatic Press 1-14.
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  4. Dana Amir (2015). On the Lyricism of the Mind: Psychoanalysis and Literature. Routledge.
    _On the Lyricism of the Mind: Psychoanalysis and Literature_ explores the lyrical dimension of the psychic space. It is not presented as an artistic disposition, but rather as a universal psychic quality which enables the recovery and recuperation of the self. The specific nature of human lyricism is defined as the interaction as well as the integration of two psychic modes of experience originally defined by the psychoanalyst Wilfred Bion: The emergent and the continuous principles of the self. Dana (...) elaborates Bion's general notion of an interaction between the emergent and the continuous principles of the self, offering a discussion of the specific function of each principle and of the significance of the various types of interaction between them as the basis for mental health or pathology. The author applies these theoretical notions in her analytic work by means of literary illustrations showing how the lyrical dimension may be used to teach psychoanalytic readings of literature and explore the connection between psychoanalytic and literary languages._ _ On the Lyricism of the Mind presents a new psychoanalytic understanding of the capacity to heal, to grieve, to love and to know, using literary illustrations but also literary language in order to extract a new formulation out of the classic psychoanalytic language of Winnicott and Bion. This book will appear to a wide audience to include psychoanalysts, psychotherapists and art therapists. It is also extremely relevant to literary scholars, including students of literary criticism, philosophers of language and philosophers of mind, novelists, poets, and to the wide educated readership in general._ _. (shrink)
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  5.  2
    Eva Gilboa-Schechtman, Edna B. Foa & Nader Amir (1999). Attentional Biases for Facial Expressions in Social Phobia: The Face-in-the-Crowd Paradigm. Cognition and Emotion 13 (3):305-318.
  6.  51
    Lydia B. Amir (2012). Humor in Philosophy: Theory and Practice. Philosophical Practice 7:1015-29.
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  7. Lydia B. Amir (2006). The Unconscious: Freud Versus Sartre. In Peter Raabe (ed.), Philosophical Practice and the Unconscious. Trivium Publications 23-78.
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  8.  7
    Lydia B. Amir (2014). Shaftesbury—An Important Forgotten Indirect Source of Kierkegaard's Thought. Kierkegaard Studies Yearbook 19 (1).
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 19 Heft: 1 Seiten: 189-216.
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  9. Lydia B. Amir (2004). Three Questionable Assumptions of Philosophical Counseling. International Journal of Philosophical Practice 2 (1):1-32.
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  10.  6
    Simon Shimshon Rubin & Danah Amir (2000). When Expertise and Ethics Diverge: Lay and Professional Evaluation of Psychotherapists in Israel. Ethics and Behavior 10 (4):375 – 391.
    Do psychotherapists' unethical practices influence how they are perceived? The 202 Israeli lay and professional psychology participants rated systematically varied descriptions of effective therapists and potential clients under conditions of no difficulties (standard), practice without a license, and a previous sexual boundary violation on indexes of evaluation and willingness to refer. Participants completed a measure of important variables in therapist selection. Effective standard therapists were rated most favorably, unlicensed therapists were rated favorably, and therapists who violated sexual boundaries in the (...)
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  11.  7
    Lydia B. Amir (2009). Rethinking Philosophers' Responsibility. In Jinfen Yan & David E. Schrader (eds.), Proceedings of the Xxii World Congress of Philosophy. Edwin Mellen Press 19-29.
    Should philosophers address the needs of their societies? If the answer is affirmative, and if today's needs are being inadequately answered within the New Age movement for lack of viable alternatives, philosophers' minimal response could be teaching critical thinking outside the academe, and maximal response would be providing relevant wisdom for the world. The first option requires construing logic and epistemology as practical fields. The second requires reforming part of Philosophy as social thinking which provides relevant wisdom for the world. (...)
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  12.  1
    Sadia Najmi, Nader Amir, Kristen E. Frosio & Catherine Ayers (2015). The Effects of Cognitive Load on Attention Control in Subclinical Anxiety and Generalised Anxiety Disorder. Cognition and Emotion 29 (7):1210-1223.
  13.  5
    Nader Amir, Emily Bower, Jeffrey Briks & Melinda Freshman (2003). Implicit Memory for Negative and Positive Social Information in Individuals with and Without Social Anxiety. Cognition and Emotion 17 (4):567-583.
  14.  8
    Lydia B. Amir (2013). Kierkegaard and the Traditions of the Comic in Philosophy. Kierkegaard Studies Yearbook 2013 (1).
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  15.  3
    Lydia B. Amir (2005). Morality, Psychology, Philosophy. Philosophical Practice 1 (1):43-57.
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  16.  7
    Marcelo Dascal & Lydia Amir (1981). Inadequacies of Chisholm's Definitions of the Evident. Critica 13 (37):69 - 76.
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  17. Henry L. I. Roediger & Nader Amir (2005). Implicit Memory Tasks: Retention Without Conscious Recollection. In Amy Wenzel & David C. Rubin (eds.), Cognitive Methods and Their Application to Clinical Research. American Psychological Association 121-127.
  18.  1
    Erik Abrams, Lydia Amir, Seamus Carey, Reena Cheruvalath, Sara Ellenbogen, Michael Grosso, D. Floyd Keller, Jens Olesen, Bernard Roy & Naomi Thomas (2006). Philosophical Practice, Contributors Bios, Volume 2.2. Philosophical Practice 2 (2).
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  19.  1
    Lydia B. Amir (2006). What’s It All About? A Guide to Life’s Basic Questions and Answers. [REVIEW] Philosophical Practice 2 (2):125-127.
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  20.  1
    H. Kotef & M. Amir (2011). Between Imaginary Lines: Violence and its Justifications at the Military Checkpoints in Occupied Palestine. Theory, Culture and Society 28 (1):55-80.
    Looking at one site, the Israeli checkpoints in the occupied Palestinian territory, this article seeks to understand the mechanisms by which violence can present itself as justifiable , even when it materializes within frames presumably set to annul it. We look at the checkpoints as a condensed microcosmos operating within two such frames. One is the prolonged Israeli-Palestinian ‘peace process’ , and the other is regulatory power , which in the Foucauldian framework presumably sidelines the violent form which sovereign power (...)
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  21.  1
    Ruti Sela & Maayan Amir (2011). Exterritory Project. Multitudes 4 (4):20-22.
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  22. Lydia B. Amir (2013). A “Dangerous Idea” – Taking Seriously Thomas Magnell’s Moral Injunction to Direct Thought to Thought. Homo Oeconomicus 30 (4):475-479.
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  23. Lydia B. Amir (2014). A New Skeptical Worldview for Contemporary World Cultures. In Jian Chang (ed.), World Culture Development Forum 2013. Chian Social Sciences Academic Press 337-363.
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  24. Lydia B. Amir (2001). Don’T Interrupt My Dialogue! In C. T. (ed.), Thinking through Dialogue. Practical Philosophy Press 239-243.
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  25. Lydia B. Amir (2014). Doing Philosophy. [REVIEW] Philosophical Practice 9 (1):1397-1398.
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  26. Lydia B. Amir (2011). Epistemology as a Practical Activity. Haser 2:41-65.
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  27. Lydia B. Amir (2011). Humor – A Salvation from Salvations? Humor Mekuvvan: Scholarly Journal in Humor 1 (1):47-57.
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  28. Lydia B. Amir (2014). Humor and the Good Life in Modern Philosophy: Shaftesbury, Hamann, Kierkegaard. State University of New York Press.
    _An exploration of philosophical and religious ideas about humor in modern philosophy and their secular implications._.
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  29. Lydia B. Amir (2008). How Can Philosophy Benefit From Philosophical Practice? Practical Philosophy 9 (2):3-12.
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  30. Lydia B. Amir (2013). Kierkegaard and the Philosophical Traditions of the Comic. Kierkegaard Studies Yearbook:377-401.
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  31. Lydia B. Amir (2013). Philosophy’s Attitude Towards the Comic. A Reevaluation. European Journal of Humor Research 1 (1):6-21.
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  32. Lydia B. Amir (2009). Philosophers, Ethics, and Emotions. Philosophical Practice 4 (2):447-458.
    In this paper I continue to probe the roles of philosophy and psychology in moral education. In a previous article published in this journal, I criticized the moral views of various schools of psychotherapy, and argued that philosophers are the sole professionals equipped to teach normative morality in a pluralistic, critical, and reasoned way . In this paper, I argue that effective moral education involves emotional education; that philosophers’ views of emotions tend to be reductive, and when they are not, (...)
     
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  33. Lydia B. Amir (2002). Pride, Humiliation and Humility: Humor as a Virtue. Philosophical Practice 1 (3):1-22.
     
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  34. Lydia B. Amir (2003). Philosophical Practice: A Method and Some Cases. Practical Philosophy 6 (1):36-41.
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  35. Lydia B. Amir (2009). Que Podemos Aprender de la Filosofia Helenista? (What Can We Learn from Hellenistic Philosophy? Sophia: Revista de Filosofia 5:81-89.
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  36. L. B. Amir (2001). Rationality as Passion: Plato’s Theory of Love. Practical Philosophy 4 (3):6-14.
     
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  37. Y. Amir, S. Sharan & R. Ben-Ari (eds.) (1984). School Desegregation: Cross-Cultural Perspectives. Routledge.
    First Published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.
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  38. Lydia B. Amir (2012). Spinoza’s Ethics in Global Management. Journal of Global Studies 4 (1):123-138.
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  39. Lydia B. Amir (2006). Søren Kierkegaard and the Practice of Philosophy. In B. R. J. (ed.), Philosophers as Philosophical Practitioners. Ediciones 31-45.
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  40. Lydia B. Amir (2004). The Affective Aspect of Wisdom: Some Conceptions of Love of Humanity and Their Use in Philosophical Practice. Practical Philosophy 7 (1):14-25.
     
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  41. Lydia B. Amir (2012). The Good Life Is the Good Laugh: The Comic in the History of Philosophy. In A. Ziv & A. Sover (eds.), The Importance of Not Being Earnest. Carmel Press 206-253.
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  42. Lydia B. Amir (2014). The Individual. In S. Emmanuel, W. McDonald & J. Stewart (eds.), Kierkegaard’s Concepts, Tome IV: Individual to Novel. Ashgate
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  43. Lydia B. Amir (2006). Taking Philosophy Seriously: Perfectionism Versus Meliorism. In B. R. J. (ed.), Philosophy and Practice. Grupo de Investigaciòn Universitario “Filosofía Aplicada: Sujeto, Sufrimiento y Socieded” 11-32.
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  44. L. B. Amir (forthcoming). The Role of Impersonal Love in Everyday Life. Philosophy.
     
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  45. Lydia B. Amir (2002). The Role of Impersonal Love in Everyday Life. In H. Herrestad, A. Holt & H. Svare (eds.), Philosophy in Society. Unipub 217-242.
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  46. Lydia B. Amir (2011). The Role of the Teacher in Philosophers’ Self-Education. In G. T., P. T. & M. P. (eds.), Die Sprache der Freiheit. Philosophische Praxis und Kunst und Religion. LIT 143-183.
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  47. Lydia B. Amir (2014). Taking the History of Philosophy on Humor and Laughter Seriously. Israeli Journal of Humor Research: An International Journal 5:43-87.
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  48. Lydia B. Amir (2010). The Value of Spinoza’s Ethics in a Changing World. Axiology and Ethics 1:301-320.
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  49. Lydia B. Amir (2014). The Value of Dissatisfaction – Maintaining the Tension That Unites Desires and Reason. Axiology and Ethics:46-57.
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  50. Lydia B. Amir (2010). When Did You Last Satirize a Mouse to Death? On the Magical Power of Humor. Kaveret 18:30-31.
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