Search results for 'Arifa Farid' (try it on Scholar)

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  1.  22
    Philip Bashor & Arifa Farid (1987). Deliberate Commission of Category Mistake. Crombie Vs. Ryle. International Journal for Philosophy of Religion 21 (1):39 - 46.
    Crombie's acceptance of the deliberate commission of a category mistake in his defense of the meaningfulness of theological statements raises a pointed challenge to the philosophy of Ryle which seems not to have been specifically addressed in subsequent literature. We review the analysis which leads Crombie into it, including concepts of anomaly, deficiency, affinity, and inadequate notion, noting basic differences in method and attitude from Ryle. We express our own agreements and disagreements in keeping with an overall concern for the (...)
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  2.  13
    H. Farid (2002). Temporal Synchrony in Perceptual Grouping: A Critique. Trends in Cognitive Sciences 6 (7):284-288.
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  3.  2
    Nehal A. Alraie, Amr A. Saad, Nirmeen A. Sabry & Samar F. Farid (forthcoming). Adverse Drug Reactions Reporting: A Questionnaire-Based Study on Egyptian Pharmacists’ Attitudes Following an Awareness Workshop. Journal of Evaluation in Clinical Practice:n/a-n/a.
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  4.  1
    Md Shaikh Farid & Paul Schotsmans (2014). Gamete Donation: Ethical Divergences in Islamic Religious Thinking. Asian Bioethics Review 6 (1):23-38.
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  5. S. M. Farid (1974). Components Of Period Fertility in England and Wales. Journal of Biosocial Science 6 (1):59.
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  6. Behnam Farid (2004). On the Break in the Single-Particle Energy Dispersions and the ‘Universal’ Nodal Fermi Velocity in the High-Temperature Copper Oxide Superconductors. Philosophical Magazine 84 (9):909-955.
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  7. Behnam Farid (2004). On the Uniform Metallic Ground States of Fermions Interacting Through Arbitrary Two-Body Potentials Inddimensions. Philosophical Magazine 84 (2):109-156.
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  8. Md Shaikh Farid (2012). The Chinese Religious Influences on Caodaism: A Critical Analysis. Philosophy and Progress 50 (1-2):109-128.
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  9. Behnam Farid (2003). The Non-Fermi-Liquid Nature of the Metallic States of the Hubbard Hamiltonian. Philosophical Magazine 83 (24):2829-2863.
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  10. R. Kamel & Z. Farid (1970). On the Kinetics of Precipitation in the A1–4% Cu Alloy. Philosophical Magazine 21 (173):1099-1101.
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  11. James Trussell, Barbara Vaughan, Samir Farid, T. Kanitkar, B. N. Murthy, M. M. Gandotra, N. Das, V. Fuster, A. K. Majumder & S. H. Lee (1989). Determinants of Birth Interval Length. Journal of Biosocial Science 21 (4):133-58.
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  12. Nadia María El Cheikh (2010). El género de la «muerte» en el Kitab al-'iqd al-Farid. Al-Qantara: Revista de Estudios Árabes 31 (2):411-436.
    Este artículo estudia la sección de la recopilación de adab del 'Iqd al-farid de Ibn 'Abd Rabbih llamada "El Libro de Lamentaciones, Condolencias y Elegías". Se analiza la función ideológica del 'Iqd, concretamente la manera en que se organiza el género con ocasión de la muerte. Localiza lo que parece haberse «reprimido» en el texto en un intento por determinar el material que fue pasado por alto, enterrado o alterado, y estudia la organización de sus prioridades. El artículo sostiene (...)
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  13.  5
    Vincent Duclert (2003). Marie Bertherat, Martin de Halleux , 100 ans de lingerie, Paris, Atlas, 1996, 128 p. ; Farid Chenoune, Les Dessous de la féminité. Un siècle de lingerie, Paris, Assouline, 1998, 200 p. ; Gilles Néret, 1000 Dessous. Histoire de la lingerie, Paris-Cologne, Taschen, 1998, 768 p. ; Marie Simon, Les Dessous, Paris, éditions du Chêne, 1998, 128 p. [REVIEW] Clio 10.
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  14.  2
    Rebekah Zwanzig (2009). Why Must God Show Himself in Disguise? An Exploration of Sufism Within Farid Attar's" The Conference of the Birds. In Leslie Anne Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.), Disguise, Deception, Trompe-L'oeil: Interdisciplinary Perspectives. Peter Lang 99--273.
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  15. Zainal Abidin Baqir (1998). The Problem of Definition in Islamic Logic: A Study of Abū Al-Najā Al-Farīd's Kasr Al-Mantiq in Comparison with Ibn Taimiyyah's Kitāb Al-Radd Alā Al-Manṭiqiyyīn. International Institute of Islamic Thought and Civilization.
  16. I. Cebeci (2015). Shari Ah Compliant Private Equity and Islamic Venture Capital by Fara Madehah Ahmad Farid. Journal of Islamic Studies 26 (2):252-253.
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  17. Vincent Duclert (1999). Marie Bertherat, Martin de Halleux (avec Véronique Girard), 100 ans de lingerie, Paris, Atlas, 1996, 128 p. ; Farid Chenoune, Les Dessous de la féminité. Un siècle de lingerie, Paris, Assouline, 1998, 200 p. ; Gilles Néret, 1000 Dessous. Histoire. [REVIEW] Clio 2:21-21.
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  18. Nadia Maria El Cheikh (2010). The Gendering of «Death» in Kitᾱb Al-'Iqd Al-Farīd'. Al-Qantara: Revista de Estudios Árabes 31 (2):411-436.
     
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  19. J. Hanssen (2001). The Breakdown of the State of Lebanon By Farid El-Khazen. London: I. B. Tauris and the Centre for Lebanese Studies, 1999. Pp. 432. Price HB 39.50. 1-86064-320-5. [REVIEW] Journal of Islamic Studies 12 (2):250-253.
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  20. K. L. Honerkamp (2005). Review: From Arab Poet to Muslim Saint: Ibn Al-Farid, His Verse, and His Shrine. [REVIEW] Journal of Islamic Studies 16 (2):254-257.
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  21. A. V. Jackson (1916). The Allegory of the Moths and the Flame, Translated From the Manṭiq Aṭ-Tair of Farīd Ad-Dīn 'Attār'. Journal of the American Oriental Society 36:345-347.
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  22.  32
    Ezgi Ulusoy Aranyosi (2012). An Enquiry Into Sufi Metaphysics. British Journal for the History of Philosophy 20 (1):3-22.
    The fact that Sufi metaphysics were so far taken to be merely writings of Islamic philosophers, like Ibn al-'Arabi, seems to underestimate the philosophical indications of literary texts in the Sufi tradition. When Sufi literary texts are examined for philosophical content, that content is sought within and through the traditional Sufist approach. However, there appears to be a lack of correspondence between the traditional approach on the main conceptions in Sufism and what literary texts can offer regarding those, when some (...)
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  23. Farid al-Din Attar (2007). Muslim Saints and Mystics: Episodes From the Tadhkirat Al-Auliya'. Routledge.
    This is a major work of Islamic mysticism by the great thirteenth-century Persian poet, Farid al-Din Attar. Translated by A J Arberry, Attar’s work and thought is set in perspective in a substantial introduction.
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  24. Farid Bardid, James R. Rudd, Matthieu Lenoir, Remco Polman & Lisa M. Barnett (2015). Cross-Cultural Comparison of Motor Competence in Children From Australia and Belgium. Frontiers in Psychology 6.
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  25. Farid Masrour (2015). The Geometry of Visual Space and the Nature of Visual Experience. Philosophical Studies 172 (7):1813-1832.
    Some recently popular accounts of perception account for the phenomenal character of perceptual experience in terms of the qualities of objects. My concern in this paper is with naturalistic versions of such a phenomenal externalist view. Focusing on visual spatial perception, I argue that naturalistic phenomenal externalism conflicts with a number of scientific facts about the geometrical characteristics of visual spatial experience.
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  26. Farid Masrour (2014). Unity, Mereology and Connectivity. Analysis 74 (3):509-520.
    The goal of this paper is to raise a few questions about Bayne s mereological account of the unity of consciousness. In Section 1, I raise a few clarificatory questions about the account and the thesis that consciousness is necessarily unified. In Sections 2 and 3, I offer an alternative view of unity of consciousness and contrast it with Bayne's view. I call this view the connectivity account. These sections prepare the ground for the main question of this article: why (...)
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  27. Farid Masrour (2016). Space Perception, Visual Dissonance and the Fate of Standard Representationalism. Noûs 50 (1).
    This paper argues that a common form of representationalism has trouble accommodating empirical findings about visual space perception. Vision science tells us that the visual system systematically gives rise to different experiences of the same spatial property. This, combined with a naturalistic account of content, suggests that the same spatial property can have different veridical looks. I use this to argue that a common form of representationalism about spatial experience must be rejected. I conclude by considering alternatives to this view.
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  28. Farid Masrour (2013). “Phenomenal Objectivity and Phenomenal Intentionality: In Defense of a Kantian Account.”. In Uriah Kriegel (ed.), Phenomenal Intentionality. OUP 116.
    Perceptual experience has the phenomenal character of encountering a mind-independent objective world. What we encounter in perceptual experience is not presented to us as a state of our own mind. Rather, we seem to encounter facts, objects, and properties that are independent from our mind. In short, perceptual experience has phenomenal objectivity. This paper proposes and defends a Kantian account of phenomenal objectivity that grounds it in experiences of lawlike regularities. The paper offers a novel account of the connection between (...)
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  29. Farid Masrour (2011). Is Perceptual Phenomenology Thin? Philosophy and Phenomenological Research 83 (2):366-397.
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  30. Farid Masrour (forthcoming). Unity of Consciousness: In Defense of a Leibnizian View. In Christopher Hill David Bennett (ed.), Sensory Integration and the Unity of Consciousness. MIT Press
    It is common to hold that our conscious experiences at a single moment are often unified. But when consciousness is unified, what are the fundamental facts in virtue of which it is unified? On some accounts of the unity of consciousness, the most fundamental fact that grounds unity is a form of singularity or oneness. These accounts are similar to Newtonian views of space according to which the most fundamental fact that grounds relations of co-spatiality between various points (or regions) (...)
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  31.  18
    Farid Masrour, Gregory Nirshberg, Michael Schon, Jason Leardi & Emily Barrett (2015). Revisiting the Empirical Case Against Perceptual Modularity. Frontiers in Psychology 6.
    Some theorists hold that the human perceptual system has a component that receives input only from units lower in the perceptual hierarchy. This thesis, that we shall here refer to as the encapsulation thesis, has been at the center of a continuing debate for the past few decades. Those who deny the encapsulation thesis often rely on the large body of psychological findings that allegedly suggest that perception is influenced by factors such as the beliefs, desires, goals, and the expectations (...)
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  32.  4
    Farid Masrour (2016). Revisiting Phenomenal Intentionality. Rivista Internazionale di Filosofia e Psicologia 7 (1):99-107.
    : This essay has two goals. The goal of the first section is to raise a few clarificatory questions about the exact contour of Crane’s account of intentionality, its relation to phenomenology, and his motivation for it. The second section aims to describe a general worry about programs that combine a broadly anti-externalist outlook on intentionality with the idea that there is an intimate connection between phenomenology and intentionality. I argue that programs like this either suffer from a problem that (...)
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  33. Farid Abdel-Nour (2003). National Responsibility. Political Theory 31 (5):693-719.
    This article offers an account of the responsibility that individuals bear by virtue of their national belonging alone. Via their national pride, the living connect themselves actively with select actions performed by others who might long be dead. They imagine themselves as having won past wars, built ancient empires and the like. This same feat of their imagination imposes on them a responsibility for the bad outcomes that were brought about through their imagined exploits. Their national responsibility for the "sins (...)
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  34. Farid Abdel-Nour (2004). Farewell to Justification: Habermas, Human Rights, and Universalist Morality. Philosophy and Social Criticism 30 (1):73-96.
    In his recent work, Jürgen Habermas signals the abandonment of his earlier claims to justify human rights and universalist morality. This paper explains the above shift, arguing that it is the inescapable result of his attempts in recent years to accommodate pluralism. The paper demonstrates how Habermas’s universal pragmatic justification of modern normative standards was inextricably tied to his consensus theory of validity. He was compelled by the structure of that argument to count on the current or future availability of (...)
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  35.  83
    Farid Masrour (2011). In Defense of Epistemic Modesty. Philosophical Issues 21 (1):312-331.
    An ambitious project in epistemology is to show that we have justification for anti-skeptical beliefs such as the belief that we are not brains in vats. A much less ambitious project is to account for how perceptual experience justifies ordinary perceptual beliefs like the belief that there is a cat in front of me. One problem is that these two projects are entangled in such manner that the failure of the anti-skeptical project seems to entail the failure of the project (...)
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  36.  29
    T. Bayne (2014). Replies to Commentators. Analysis 74 (3):520-529.
    This article is a response to commentaries by Chris Hill, Farid Masrour and Robert van Gulick on "The Unity of Consciousness" . Topics covered in the discussion include the phenomenal unity relation, the respect in which the unity of consciousness is a necessary feature of consciousness, and challenges to the idea that the self might be a merely virtual entity.
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  37.  1
    Farid Abdel-Nour (2016). Responsible for the State: The Case of Obedient Subjects. European Journal of Political Theory 15 (3):259-275.
    This article explains how we ordinary subjects of a state who are neither political leaders nor functionaries are responsible for outcomes that are properly attributed to that state and that took place during our adult lifetime. Its focus is on the connection we forge to those outcomes via our obedience alone. If our responsibility as subjects is justified, it would apply under all regime types including oppressive and authoritarian ones. The argument is that this responsibility can only be justified within (...)
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  38.  62
    Farid Abdel-Nour (2006). International Human Rights and Islamic Law - by Mashood A. Baderin. Ethics and International Affairs 20 (3):388–390.
  39.  7
    Syed Farid Alatas (2002). Eurocentrism and the Role of the Human Sciences in the Dialogue Among Civilizations. The European Legacy 7 (6):759-770.
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  40.  31
    Ezgi Ulusoy Aranyosi (2012). An Enquiry Into Sufi Metaphysics. British Journal for the History of Philosophy 20 (1):3 - 22.
    The fact that Sufi metaphysics is usually taken to be merely the writings of Islamic philosophers, like Ibn al-'Arabi, seems to underestimate the philosophical indications of literary texts in the Sufi tradition. When Sufi literary texts are examined for philosophical content, that content is sought within and through the traditional Sufist approach. However, there appears to be a lack of correspondence between the traditional approach on the main conceptions (of God, of the universe, etc.) in Sufism and what literary texts (...)
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  41.  39
    Farid Abdel-Nour (2000). Liberalism and Ethnocentrism. Journal of Political Philosophy 8 (2):207–226.
  42.  11
    Donald W. Bruckner (2004). Prudence and Justice. Economics and Philosophy 20 (1):35-63.
    Whereas principles of justice adjudicate interpersonal conflicts, principles of prudence adjudicate intrapersonal conflicts – i.e., conflicts between the preferences an individual has now and the preferences he will have later. On a contractarian approach, principles of justice can be theoretically grounded in a hypothetical agreement in an appropriately specified pre-moral situation in which those persons with conflicting claims have representatives pushing for their claims. Similarly, I claim, principles of prudence can be grounded in a hypothetical agreement in an appropriately specified (...)
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  43.  3
    Farid Laroussi (2002). Literature in Migration. The European Legacy 7 (6):709-722.
  44.  3
    Farid Villegas Bohórquez (2011). On Reading and Writing, and the Myths of Why Not Doing It. Escritos 19 (43):457-479.
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  45.  15
    Farid Panjwani (2005). Agreed Syllabi and Un-Agreed Values: Religious Education and Missed Opportunities for Fostering Social Cohesion. British Journal of Educational Studies 53 (3):375 - 393.
    Religious education (RE) has often found itself at the centre of debates about education's role in promoting social cohesion in contemporary multi-religious societies. The paper considers RE's relationship to religious plurality within the broader context of politics of curriculum and debates on pluralism. Drawing upon the recent works on the history of religion and using the teaching of the histories and cultures of Muslims in RE as a case study, it argues that RE has yet to fulfill its potential in (...)
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  46.  6
    Usman T. Siddiqui, Amarah Shakoor, Sarah Kiani, Farwa Ali, Maryam Sharif, Arun Kumar, Qasim Raza, Naseer Khan, Sardar M. Alamzaib & Syed Farid-ul-Husnain (2014). Attitudes of Medical Students Towards Incentives Offered by Pharmaceutical Companies- Perspective From a Developing Nation- a Cross Sectional Study. BMC Medical Ethics 15 (1):36.
    A training physician has his first interaction with a pharmaceutical representative during medical school. Medical students are often provided with small gifts such as pens, calendars and books, as well as free lunches as part of drug promotion offers. Ethical impact of these transactions as perceived by young medical students has not been investigated in Pakistan before. This study aimed to assess the association of socio-demographic variables with the attitudes of medical students towards pharmaceutical companies and their incentives.
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  47.  18
    Christopher W. Morris (2006). What's Wrong with Imperialism? Social Philosophy and Policy 23 (1):153-166.
    Imperialism is thought to be wrong by virtually everyone today. The consensus may be correct. However, there may be a few good things to be said for empire. More importantly for political philosophy, empires are not harder to justify or legitimate than states, or so I argue. The bad press that empires receive seems due to a methodological suspect comparison of nasty empires to nice states. When nice empires are considered they do not fare much worse than (nice) states. I (...)
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  48.  2
    Farid Ablayev, Marek Karpinski & Airat Khasianov (forthcoming). Abteilung V. Complexity:05-12.
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  49. Farid Samir Benavides Vanegas (2004). Hermeneutical Violence: Human Rights, Law, and the Constitution of a Global Identity. International Journal for the Semiotics of Law - Revue Internationale de s�Miotique Juridique 17 (4):391-418.
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  50.  4
    Farid Abdel-Nour (2013). 2 Owning the Misdeeds of Japan's Wartime Regime1. In Jun-Hyeok Kwak (ed.), Inherited Responsibility and Historical Reconciliation in East Asia. Routledge 1--23.
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