Search results for 'Amir Saemi' (try it on Scholar)

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  1. Amir Saemi (2009). Intention and Permissibility. Ethical Perspectives 16 (1):81-101.score: 120.0
    There are two kinds of view in the literature concerning the relevance of intention to permissibility. While subjectivism assumes that an agent acts permissibly if he or she believes that the conduct is necessary for a moral purpose, for objectivism the de facto presence of an objective reason to justify one’s deeds is what matters. Recently, Scanlon and Hanser defend a moderate version of objectivism and subjectivism, respectively. Although I have a degree of sympathy toward both views, I will argue (...)
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  2. Amir Saemi (forthcoming). The Guise of the Good and the Problem of Over-Intellectualism. Journal of Value Inquiry 48 (2):1-13.score: 120.0
    Abstract – I will argue that Raz’s defense of the doctrine of the guise of the good rests on a over-intellectualized account of action. Raz holds that attributing evaluative beliefs to agents is justified on explanatory grounds. I argue that this account fails to do justice to the first-personal character of action explanation. Moreover, I will argue that Raz’s account of action has its root in his restrictive and over-intellectualized understanding of normative explanation. I will suggest that we can have (...)
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  3. Marcelo Dascal & Lydia Amir (1981). Inadequacies of Chisholm's Definitions of the Evident. Crítica 13 (37):69 - 76.score: 30.0
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  4. Lydia B. Amir (2013). Kierkegaard and the Traditions of the Comic in Philosophy. Kierkegaard Studies Yearbook 2013 (1).score: 30.0
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  5. Eva Gilboa-Schechtman, Lior Galili, Yair Sahar & Ofer Amir (2014). Being €Œin” or €Œout” of the Game: Subjective and Acoustic Reactions to Exclusion and Popularity in Social Anxiety. Frontiers in Human Neuroscience 8.score: 30.0
  6. Lydia B. Amir (2009). Rethinking Philosophers' Responsibility. In Jinfen Yan & David E. Schrader (eds.), Creating a Global Dialogue on Value Inquiry: Papers From the Xxii Congress of Philosophy (Rethinking Philosophy Today). Edwin Mellen Press. 19-29.score: 30.0
    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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  7. 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.score: 30.0
    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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  8. Lydia B. Amir (2012). Humor in Philosophy: Theory and Practice. Philosophical Practice 7:1015-29.score: 30.0
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  9. Lydia B. Amir (2005). Morality, Psychology, Philosophy. Philosophical Practice 1 (1):43-57.score: 30.0
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  10. 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.score: 30.0
  11. 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).score: 30.0
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  12. 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.score: 30.0
  13. L. B. Amir (forthcoming). The Role of Impersonal Love in Everyday Life. Philosophy.score: 30.0
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  14. Yariv Kanfi, Shoshana Naiman, Gail Amir, Victoria Peshti, Guy Zinman, Liat Nahum, Ziv Bar-Joseph & Haim Y. Cohen (2012). The Sirtuin SIRT6 Regulates Lifespan in Male Mice. In Jeffrey Kastner (ed.), Nature. Mit Press. 218-221.score: 30.0
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  15. 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.score: 30.0
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  16. 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.score: 30.0
  17. Iii Roediger, Henry L. & Nader Amir (2005). Implicit Memory Tasks: Retention Without Conscious Recollection. In Wenzel, Amy; Rubin, David C. (2005). Cognitive Methods and Their Application to Clinical Research. (Pp. 121-127). Washington, DC, US: American Psychological Association. Ix, 289 Pp.score: 30.0
  18. Iii Roediger, Henry L. & Nader Amir (2005). Wenzel, Amy; Rubin, David C. (2005). Cognitive Methods and Their Application to Clinical Research. (Pp. 121-127). Washington, DC, US: American Psychological Association. Ix, 289 Pp. [REVIEW]score: 30.0
  19. Ruti Sela & Maayan Amir (2011). Exterritory Project. Multitudes 4:20-22.score: 30.0
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  20. Carlos Muñoz Gutiérrez (2010). El Artista y El Matemático. La Historia de Nicolas Bourbaki, El Genio Matemático Que Nunca Existió de Amir D. Aczel. A Parte Rei: Revista de Filosofía 67:19.score: 9.0
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  21. Janusz Mączka (1998). Historia Wielkiego Twierdzenia Fermata [recenzja] Amir D. Aczel, Wielkie twierdzenie Fermata. Rozwiązanie zagadki starego matematycznego problemu, 1998. Zagadnienia Filozoficzne W Nauce 23.score: 9.0
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  22. Jo Van Steenbergen (2011). The Amir Yalbughā Al-Khāṣṣakī, the Qalāwūnid Sultanate, and the Cultural Matrix of Mamlūk Society: A Reassessment of Mamlūk Politics in the 1360s. Journal of the American Oriental Society 131 (3):423-443.score: 9.0
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  23. J. Beinin (2001). Separate and Unequal: The Inside Story of Israeli Rule in East Jerusalem. By Amir S. Cheshin, Bill Hutman and Avi Melamed. [REVIEW] The European Legacy 6 (4):519-519.score: 9.0
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  24. Robin Cormack (2006). Erica Cruikshank Dodd, Medieval Painting in the Lebanon. Photographs by Raif Nassif Syriac Inscriptions by Amir Harrak. Architectural Plans by George Michell and Jean Yasmine. (Sprachen Und Kulturen des Christlichen Orients, 8.) Wiesbaden: Reichert, 2004. Pp. X, 450; Many Black-and-White and Color Plates, Many Black-and-White Figures, and 1 Map. €248. [REVIEW] Speculum 81 (3):837-838.score: 9.0
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  25. T. Garulo (1995). The Life and Work of Ibnalasili, Abu, Amir, an Itinerant Poet of the Last 1/3 of the 5th/11th-Century. Al-Qantara: Revista de Estudios Árabes 16 (1):59-82.score: 9.0
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  26. Nada Gosić (2010). Amir Muzur: Tajne Mozga (Mysteries of the Brain). Synthesis Philosophica 25 (2):388-390.score: 9.0
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  27. Christopher P. La Barbera (2013). Fritz Jahr and the Foundations of Global Bioethics: The Future of Integrative Bioethics Ed. By Amir Muzur and Hans Martin-Sass (Review). International Journal of Feminist Approaches to Bioethics 6 (2):194-197.score: 9.0
  28. Michael E. Marmura (1991). Abū L-Hasan Al-ʿĀmirī, A Muslim Philosopher on the Soul and Its Fate: Al-ʿĀmir's “Kitāb Al-Amad ʿalā L-Abad,” Ed. And Trans. Everett K. Rowson.(American Oriental Society, 70.) New Haven, Conn.: American Oriental Society, 1988. Pp. Vi, 375. $42.50. Distributed by Eisenbrauns, PO Box 275, Winona Lake, IN 46590. [REVIEW] Speculum 66 (1):111-112.score: 9.0
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  29. Teresa Garulo Muñoz (1995). La Vida y la Obra de Abu 'Amir Ibn Al-Asili, Poeta Itinerante Del Último Tercio Del Siglo V/XI. Al-Qantara: Revista de Estudios Árabes 16 (1):59-82.score: 9.0
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  30. F. S. Zuckerman (2004). Making Sense of War: The Second World War and the Fate of the Bolshevik Revolution. By Amir Weiner. The European Legacy 9 (1):136-136.score: 9.0
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  31. Luc Capdevila (2004). Entretien avec Chantal Desbordes, Contre-Amiral de la Marine française. Clio 2:12-12.score: 4.0
    Entrée comme officier dans la Marine en 1970, affectée en 1983 à la Direction du personnel, Chantal Desbordes participe à la politique de féminisation des effectifs. Première femme brevetée de l’Ecole supérieure de Guerre navale elle est nommée contre-amiral en conseil des ministres du 19 décembre 2001. Elle est ainsi le premier officier général féminin dans la Marine française. Actuellement adjointe au directeur du personnel militaire de la Marine, elle est chargée de la gestion des compétences des marins. L’entretien de (...)
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  32. Amir Eshan Karbasizadeh (2008). Revising the Concept of Lawhood: Special Sciences and Natural Kinds. Synthese 162 (1):15 - 30.score: 3.0
    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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  33. Amir Dastmalchian (2013). The Epistemology of Religious Diversity in Contemporary Philosophy of Religion. Philosophy Compass 8 (3):298-308.score: 3.0
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The study is concluded by (...)
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  34. Amir Horowitz (2009). Turning the Zombie on its Head. Synthese 170 (1):191 - 210.score: 3.0
    This paper suggests a critique of the zombie argument that bypasses the need to decide on the truth of its main premises, and specifically, avoids the need to enter the battlefield of whether conceivability entails metaphysical possibility. It is argued that if we accept, as the zombie argument’s supporters would urge us, the assumption that an ideal reasoner can conceive of a complete physical description of the world without conceiving of qualia, the general principle that conceivability entails metaphysical possibility, and (...)
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  35. Amir Dastmalchian (2011). Review of Disagreement, Richard Feldman & Ted A. Warfield (Eds.), 2010. [REVIEW] Religious Studies 48 (1):119-122.score: 3.0
  36. Amir Horowitz (2001). Contents Just Are in the Head. Erkenntnis 54 (3):321-344.score: 3.0
    The purpose of the paper is to show that semanticexternalism – the thesis that contents are notdetermined by ``individualistic'' features of mentalstates – is mistaken. Externalist thinking, it isargued, rests on two mistaken assumptions: theassumption that if there is an externalist wayof describing a situation the situation exemplifiesexternalism, and the assumption that cases in which adifference in the environment of an intentional stateentails a difference in the state's intentional objectare cases in which environmental factors determine thestate's content. Exposing these mistakes (...)
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  37. Amir Horowitz (1995). Putnam, Searle, and Externalism. Philosophical Studies 81 (1):27-69.score: 3.0
    To sum up, then, both kinds of Putnam's arguments established externalism, though they suffer from several defects. Yet, I think Searle's discussion of these arguments contributes to our understanding of what makes externalism true, and forces us to accept a moderate version of externalism. Searle's own account of the TE story shows us, within a solipsistic outline, how two identical mental states can be directed towards different objects, and further, that the content-determination of indexical thoughts does not necessarily involve external (...)
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  38. Amir Barnea & Amir Rubin (2010). Corporate Social Responsibility as a Conflict Between Shareholders. Journal of Business Ethics 97 (1):71 - 86.score: 3.0
    In recent years, firms have greatly increased the amount of resources allocated to activities classified as Corporate Social Responsibility (CSR). While an increase in CSR expenditure may be consistent with firm value maximization if it is a response to changes in stakeholders' preferences, we argue that a firm's insiders (managers and large blockholders) may seek to overinvest in CSR for their private benefit to the extent that doing so improves their reputations as good global citizens and has a "warm-glow" effect. (...)
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  39. Amir Horowitz (2005). Externalism, the Environment, and Thought-Tokens. Erkenntnis 63 (1):133-138.score: 3.0
    In "Contents just are in the head" (Erkenntnis 54, pp. 321-4.) I have presented two arguments against the thesis of semantic externalism. In "Contents just aren't in the head" Anthony Brueckner has argued that my arguments are unsuccessful, since they rest upon some misconceptions regarding the nature of this thesis. (Erkenntnis 58, pp. 1-6.) In the present paper I will attempt to clarify and strengthen the case against semantic externalism, and show that Brueckner misses the point of my arguments.
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  40. Amir Horowitz & Hilla Jacobson-Horowitz (2005). The Knowledge Argument and Higher-Order Properties. Ratio 18 (1):48-64.score: 3.0
    The paper argues that Jackson's knowledge argument fails to undermine physicalist ontology. First, it is argued that, as this argument stands, it begs the question. Second, it is suggested that by supplementing the argument (and taking one of its premises for granted), this flaw can be remedied insofar as the argument is taken to be an argument against type-physicalism; however, this flaw cannot be remedied insofar as the argument is taken to be an argument against token-physicalism. The argument cannot be (...)
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  41. Amir Horowitz (2007). Computation, External Factors, and Cognitive Explanations. Philosophical Psychology 20 (1):65-80.score: 3.0
    Computational properties, it is standardly assumed, are to be sharply distinguished from semantic properties. Specifically, while it is standardly assumed that the semantic properties of a cognitive system are externally or non-individualistically individuated, computational properties are supposed to be individualistic and internal. Yet some philosophers (e.g., Tyler Burge) argue that content impacts computation, and further, that environmental factors impact computation. Oron Shagrir has recently argued for these theses in a novel way, and gave them novel interpretations. In this paper I (...)
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  42. Amir Konigsberg (2012). The Acquaintance Principle, Aesthetic Autonomy, and Aesthetic Appreciation. British Journal of Aesthetics 52 (2):153-168.score: 3.0
    The acquaintance principle (AP) and the view it expresses have recently been tied to a debate surrounding the possibility of aesthetic testimony, which, plainly put, deals with the question whether aesthetic knowledge can be acquired through testimony—typically aesthetic and non-aesthetic descriptions communicated from person to person. In this context a number of suggestions have been put forward opting for a restricted acceptance of AP. This paper is an attempt to restrict AP even more.
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  43. Amir Horowitz (1999). Is There a Problem in Physicalist Epiphenomenalism? Philosophy and Phenomenological Research 59 (2):421-34.score: 3.0
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  44. Hilla Jacobson-Horowitz & Amir Horowitz (2008). Conceivability, Higher Order Patterns, and Physicalism. Acta Analytica 23 (4):349-366.score: 3.0
  45. Amir Konigsberg (2012). The Problem with Uniform Solutions to Peer Disagreement. Theoria 79 (1):96-126.score: 3.0
    Contributors to the recent disagreement debate have sought to provide a uniform response to cases in which epistemic peers disagree about the epistemic import of a shared body of evidence, no matter what kind of evidence they are disagreeing about. The varied cases addressed in the literature have included examples of disagreement about restaurant bills, court verdicts, weather forecasting, chess, morality, religious beliefs, and even disagreements about philosophical disagreements. The equal treatment of these varied cases has motivated the search for (...)
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  46. Amir Pasic & Thomas G. Weiss (1997). The Politics of Rescue: Yugoslavia's Wars and the Humanitarian Impulse. Ethics and International Affairs 11 (1):105–131.score: 3.0
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  47. Iva Rinčić & Amir Muzur (2011). Fritz Jahr: The Invention of Bioethics and Beyond. Perspectives in Biology and Medicine 54 (4):550-556.score: 3.0
    In 1997, thanks to a conference paper by Rolf Löther of Berlin Humboldt University, the name of Fritz Jahr (1895-1953) was mentioned for the first time as the creator of the term and concept of bioethics (Bio-Ethik). As yet, Hans-Martin Sass of the Kennedy Institute of Ethics has been the only one to analyze Jahr's ideas more thoroughly, dedicating to the subject a series of papers (see Sass 2007). In December 2010, a collection of 15 papers by Jahr was published (...)
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  48. Amir Dastmalchian (2012). Review of The Oxford Handbook of Religious Diversity Ed. Chad Meister, 2011. [REVIEW] Religious Studies 48 (3):420-423.score: 3.0
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  49. Said Amir Arjomand (2005). The Rise and Fall of President Khatami and the Reform Movement in Iran. Constellations 12 (4):502-520.score: 3.0
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  50. Adriana Tapus, Andreea Peca, Amir Aly, Cristina Pop, Lavinia Jisa, Sebastian Pintea, Alina S. Rusu & Daniel O. David (2012). Children with Autism Social Engagement in Interaction with Nao, an Imitative Robot: A Series of Single Case Experiments. Interaction Studies 13 (3):315-347.score: 3.0
    This paper presents a series of 4 single subject experiments aimed to investigate whether children with autism show more social engagement when interacting with the Nao robot, compared to a human partner in a motor imitation task. The Nao robot imitates gross arm movements of the child in real-time. Different behavioral criteria (i.e. eye gaze, gaze shifting, free initiations and prompted initiations of arm movements, and smile/laughter) were analyzed based on the video data of the interaction. The results are mixed (...)
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