Search results for 'Bénédicte Bes' (try it on Scholar)

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  1. Bénédicte Bes, Steven Sloman, Christopher G. Lucas & Éric Raufaste (2012). Non-Bayesian Inference: Causal Structure Trumps Correlation. Cognitive Science 36 (7):1178-1203.score: 260.0
    The study tests the hypothesis that conditional probability judgments can be influenced by causal links between the target event and the evidence even when the statistical relations among variables are held constant. Three experiments varied the causal structure relating three variables and found that (a) the target event was perceived as more probable when it was linked to evidence by a causal chain than when both variables shared a common cause; (b) predictive chains in which evidence is a cause of (...)
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  2. Rudy Albino Assunção (2012). O Papa precisa do marxismo? Bento XVI e a incompatibilidade entre a fé cristã e a fé marxista (Does Pope need of Marxism? Benedict XVI and the incompatibility between the Christian faith and the Marxist faith). Horizonte 10 (27):1042-1059.score: 22.0
    O marxismo aparece insistentemente na teologia e no magistério de Joseph Ratzinger-Bento XVI como um inimigo permanente ao qual o cristianismo deve se contrapor, sem possibilidades de conciliação entre ambos. Mas qual concepção subjaz essa rejeição tão peremptória, tão decidida? Para alcançarmos a resposta a tal questão, aprofundamos a visão de Joseph Ratzinger a partir de alguns de seus escritos teológicos (anteriores ao pontificado) e, em seguida, nas suas três encíclicas, o ponto alto de seu magistério papal ( Deus caritas (...)
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  3. W. R. Bowen (2012). Ethics and the Engineer: Professional Codes and the Rule of St. Benedict. Studies in Christian Ethics 25 (3):277-294.score: 18.0
    Engineers make an enormous contribution to promoting the wellbeing of individuals and the communities in which they live, but engineering may also give rise to adverse consequences. Engineering therefore requires ethical awareness, and professional engineers often use ethical codes to guide their actions. The content of the Royal Academy of Engineering’s authoritative Statement of Ethical Principles is discussed and compared to the paradigmatic Rule of St Benedict. This leads to suggestions for the development of an enriched code for engineering that (...)
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  4. Daniel J. Stollenwerk (2011). Ephemeral Facts in a Random Universe: Pope Benedict XVI's Defense of Reason in 'Caritas in Veritate'. Australasian Catholic Record, The 88 (2):166.score: 18.0
    Stollenwerk, Daniel J In this essay on the social encyclical Caritas in Veritate, the author looks at Pope Benedict XVI's defense of reason in an age that has lost its faith in reason. Benedict insists we are faced with a choice between being closed within immanence - which leads to an irrational rejection of meaning and value - or open to reason that leads to the transcendent. Pope Benedict, the author concludes, is a contemporary apologist, claiming that Christianity is not (...)
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  5. Emmanuel Bigand & Bénédicte Poulin-Charronnat (2008). THEterm Tonal Music Can Be Applied to a Large Variety of Musical Styles in the West. This Includes That of the Four Periods (Baroque, Classical, Romantic, and Modern) Into Which Western Art-Music is Commonly Divided, as Well as Other Musical Styles From Popular. In Susan Hallam, Ian Cross & Michael Thaut (eds.), Oxford Handbook of Music Psychology. Oup Oxford.score: 14.0
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  6. Marie-Benedicte Dembour (2000). The Cases That Were Not to Be: Explaining the Dearth of Case Law on Freedom of Religion in Strasbourg. In Italo Pardo (ed.), Morals of Legitimacy: Between Agency and System. Berghahn Books. 12--205.score: 14.0
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  7. Yitzhak Y. Melamed (2013). Charitable Interpretations and the Political Domestication of Spinoza, or, Benedict in the Land of the Secular Imagination. In Mogens Laerke Eric Schilsser (ed.), The Methodology of the History of Philosophy. Oxford University Press.score: 12.0
    In a beautiful recent essay, the philosopher Walter Sinnott-Armstrong explains the reasons for his departure from evangelical Christianity, the religious culture in which he was brought up. Sinnot-Armstrong contrasts the interpretive methods used by good philosophers and fundamentalist believers: Good philosophers face objections and uncertainties. They follow where arguments lead, even when their conclusions are surprising and disturbing. Intellectual honesty is also required of scholars who interpret philosophical texts. If I had distorted Kant’s view to make him reach a conclusion (...)
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  8. Jon Roffe (2007). The Errant Name: Badiou and Deleuze on Individuation, Causality and Infinite Modes in Spinoza. [REVIEW] Continental Philosophy Review 40 (4):389-406.score: 12.0
    Although Alain Badiou dedicates a number of texts to the philosophy of Benedict de Spinoza throughout his work—after all, the author of a systematic philosophy of being more geometrico must be a point of reference for the philosopher who claims that “mathematics = ontology”—the reading offered in Meditation Ten of his key work Being and Event presents the most significant moment of this engagement. Here, Badiou proposes a reading of Spinoza’s ontology that foregrounds a concept that is as central to, (...)
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  9. Felix Martin (2011). Human Development and the Pursuit of the Common Good: Social Psychology or Aristotelian Virtue Ethics? [REVIEW] Journal of Business Ethics 100 (S1):89-98.score: 12.0
    The encyclical proclaims the centrality of human development, which includes acting with gratuitousness and solidarity in pursuing the common good. This paper considers first whether such relationships of gratuitousness and solidarity can be analysed through the prism of traditional theories of social psychology, which are highly influential in current management research, and concludes that certain aspects of those theories may offer useful tools for analysis at the practical level. This is contrasted with the analysis of such relationships through Aristotelian virtue (...)
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  10. Edmund B. Lambeth (1990). Waiting for a New St. Benedict: Alasdair Macintyre and the Theory and Practice of Journalism. Journal of Mass Media Ethics 5 (2):75 – 87.score: 12.0
    Alasdair Maclntyre, author of After Virtue, combined moral philosophy, sociology, and history in a way that could lead scholarship in journalism and mass communication along interesting new paths. His definition of a social practice may be especially helpful by providing a model of what can happen when journalists working in close knit professional communities strive to meet standards of excellence and his articulation of the creative connection between social practice past and present offers new possibilities for writing journalism history. After (...)
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  11. Antonino Vaccaro & Alejo José G. Sison (2011). Transparency in Business: The Perspective of Catholic Social Teaching and the “Caritas in Veritate”. [REVIEW] Journal of Business Ethics 100 (S1):17-27.score: 12.0
    Transparency in business and society is one of the challenges raised in the encyclical Caritas in Veritate by Benedict XVI. This paper focuses on the issue by extending the literature on business ethics, corporate social responsibility, and corporate transparency in two dimensions. First, it reviews the understanding and framing of the transparency issue in Caritas in Veritate and in a selection of relevant Catholic Social Teaching (CST) publications. Second, this paper provides normative indications for corporate transparency decisions which reflect four (...)
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  12. H. St J. Broadbent (2007). Being-in-Love: An Enquiry Into the Ontological Foundation of Ethics. Studies in Christian Ethics 20 (3):345-363.score: 12.0
    This paper takes issue with those commentators of Heidegger's philosophy whose point of entry into his thinking is the inherited prejudices of others. It demonstrates that if prior judgments are suspended, so that Heidegger's texts are permitted to speak for themselves, the truth of his `position', more a wege than a static motionless point, gradually and inexorably begins to emerge. I take Pope Benedict's first encyclical, Deus Caritas Est, to draw the theological contours of a truly post-modern ethic. I then (...)
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  13. Johan F. Gottgens, James E. Perry, Ronald H. Fortney, Jill E. Meyer, Michael Benedict & Brian E. Rood (2001). The Paraguay-Paraná Hidrovía: Protecting the Pantanal with Lessons From the Past Large-Scale Channelization of the Northern Paraguay-Paraná Seems to Be on Hold, but an Ongoing Multitude of Smaller-Scale Activities May Turn the Pantanal Into the Next Example of the “Tyranny of Small Decisions”. BioScience 51 (4):301-308.score: 12.0
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  14. P. F. Strawson (1979). May Bes and Might Have Beens. In. In A. Margalit (ed.), Meaning and Use. Reidel. 229--238.score: 10.0
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  15. Carol R. Dover (2009). Bénédicte Milland-Bove, La demoiselle arthurienne: Écriture du personnage et art du récit dans les romans en prose du XIIIe siècle. (Nouvelle Bibliothèque du Moyen Âge, 79.) Paris: Honoré Champion, 2006. Pp. 676; tables. €138.24. Distributed outside France by Éditions Slatkine, Geneva. [REVIEW] Speculum 84 (1):193-195.score: 10.0
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  16. Jane H. M. Taylor (2011). Laurence Harf-Lancner, Laurence Mathey-Maille, Bénédicte Milland-Bove, and Michelle Szkilnik, Eds., Des “Tristan” En Vers au “Tristan” En Prose: Hommage à Emmanuèle Baumgartner. (Colloques, Congrès Et Conférences Sur le Moyen Âge, 8.) Paris: Honoré Champion, 2009. Pp. 439; 1 Black-and-White Figure. €80. [REVIEW] Speculum 86 (4):1076-1077.score: 10.0
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  17. Giuseppe Cambiano (2001). Roma-Bari, Laterza, 2000, pp. XXI-492. In Inghilterra, tra la rivoluzione puritana e l'età della Restaura-zione, la trattatistica politica alla quale contribuirono Milton, Hob-bes, Harrington, Neville, Sidney e molti altri controversisti aveva ri. [REVIEW] Rivista di Filosofia 92 (3).score: 10.0
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  18. John E. Doner (2003). Bès Alexis. Decidability and Definability Results Related to the Elementary Theory of Ordinal Multiplication. Fundamenta Mathematica, Vol. 171 (2002), Pp. 197–211. [REVIEW] Bulletin of Symbolic Logic 9 (1):49-50.score: 10.0
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  19. Julian Haseldine (2008). Bénédicte Sére, Penser l'amitié au moyen âge: Étude historique des commentaires sur les livres VIII et IX de l'“Éthique à Nicomaque” (XIIIe-XVe siècle). (Bibliothèque d'Histoire Culturelle du Moyen Âge, 4.) Turnhout: Brepols, 2007. Paper. Pp. 485; black-and-white figures. €65. [REVIEW] Speculum 83 (3):753-754.score: 10.0
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  20. Léon Heuzey (1884). Papposilène et le dieu Bès. Bulletin de Correspondance Hellénique 8 (1):161-167.score: 10.0
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  21. Božidar Jakšić (2005). Buka I Bes: O Pravu Na Kritičko Mišljenje. Edicija Braničevo.score: 10.0
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  22. J. Martin (1967). Zur Frage Nach der Universalität der Erlösung Unter Bes. Augustinianum 7 (1):175-175.score: 10.0
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  23. I͡U. V. Masli͡anka (2009). Smysl I "Bes-Smyslennoe Vremi͡a": Problema Smysla Zhizni V Sovremennoĭ Filosofii: Monografii͡a.score: 10.0
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  24. G. B. Otcu (2001). How Language Comes to Children: From Birth to Two Years. By Benedicte de Boysson-Bardies. The European Legacy 6 (6):852-853.score: 10.0
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  25. María Isabel Toro Rueda (2006). Nacimiento y protección en el Mediterráneo: el caso de Bes. Ilu. Revista de Ciencias de Las Religiones. Anejos 15:7-147.score: 10.0
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  26. Arman Hovhannisyan, An Endeavor of New Concept of Being and Non-Being.score: 8.0
    The aim of this work is to show that the reality is not only the world of being, it is equally the world of non-being. Such an approach, as I think, is not nihilism, on the contrary - it helps to resolve many problems and contradictions confusing the philosophical mind. The reader will not find any citations or references in this work because I tried to bring it closer to Philosophy as it used to be in its early stages and (...)
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  27. Craig Paterson (2006). Aquinas, Finnis and Non-Naturalism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.score: 8.0
    In this chapter I seek to examine the credibility of Finnis’s basic stance on Aquinas that while many neo-Thomists are meta-ethically naturalistic in their understanding of natural law theory (for example, Heinrich Rommen, Henry Veatch, Ralph McInerny, Russell Hittinger, Benedict Ashley and Anthony Lisska), Aquinas’s own meta-ethical framework avoids the “pitfall” of naturalism. On examination, the short of it is that I find Finnis’s account (while adroit) wanting in the interpretation stakes vis-à-vis other accounts of Aquinas’s meta-ethical foundationalism. I think (...)
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  28. Arman Hovhannisyan, Non-Being and Nothingness.score: 8.0
    There is a common belief that non-being and nothingness are identical, a widespread, even general delusion the wrongness of which I will try to demonstrate in this work. And which I consider even more important, that is to define nothingness for further determination of “its” place and role in the reality and especially in human life.
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  29. Arman Hovhannisyan (2012). Reality as Being and Nothingness. Amazon.score: 8.0
    The article below is the summary of two earlier works of mine, An Endeavor of New Concept of Being and Non-Being and Non-Being and Nothingness. Only being and nothingness in their unity characterize the environment in which the human being is finding itself, and any non-metaphysical philosophy must consider such an understanding of Reality as the utmost category which is above being, Universe, etc.
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  30. Richard Kraut (2007). What is Good and Why: The Ethics of Well-Being. Harvard University Press.score: 8.0
    In search of good -- A Socratic question -- Flourishing and well-being -- Mind and value -- Utilitarianism -- Rawls and the priority of the right -- Right, wrong, should -- The elimination of moral rightness -- Rules and good -- Categorical imperatives -- Conflicting interests -- Whose good? The egoist's answer -- Whose good? The utilitarian's answer - Self-denial, self-love, universal concern -- Pain, self-love, and altruism -- Agent-neutrality and agent-relativity -- Good, conation, and pleasure -- "Good" and "good (...)
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  31. Jean-Luc Nancy (2008). The Being-with of Being-There. Continental Philosophy Review 41 (1):1-15.score: 8.0
    In Being and Time, Heidegger affirms that being-with or Mitsein is an essential constitution of Dasein but he does not submit this existential to the same rigorous analyses as other existentials. In this essay, Jean-Luc Nancy points to the different places where Heidegger erased the possibility of thinking an essential with that he himself opened. This erasure is due, according to Nancy, to the subordination of Mitsein to a thinking of the proper and the improper. The polarization of Being-with between (...)
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  32. Kris McDaniel (2010). Being and Almost Nothingness. Noûs 44 (4):628-649.score: 8.0
    I am attracted to ontological pluralism, the doctrine that some things exist in a different way than other things.1 For the ontological pluralist, there is more to learn about an object’s existential status than merely whether it is or is not: there is still the question of how that entity exists. By contrast, according to the ontological monist, either something is or it isn’t, and that’s all there is say about a thing’s existential status. We appear to be to be (...)
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  33. Jason Kawall (1999). The Experience Machine and Mental State Theories of Well-Being. Journal of Value Inquiry 33 (3):381-387.score: 8.0
    It is argued that Nozick's experience machine thought experiment does not pose a particular difficulty for mental state theories of well-being. While the example shows that we value many things beyond our mental states, this simply reflects the fact that we value more than our own well-being. Nor is a mental state theorist forced to make the dubious claim that we maintain these other values simply as a means to desirable mental states. Valuing more than our mental states is compatible (...)
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  34. Ferdi Memelli, Memory and Metaphysics: A Joint Reading of Time and Being and What is Metaphysics.score: 8.0
    Abstract The article is a reading, in conjunction with one-another, of Time and Being and What is metaphysics. Its scope is that of raising questions on certain Heideggerian topics that are here formulated as thesis. Namely, first that the turn in Heidegger’s thinking is not a change in his process of thinking, but rather an essential trait of what Heidegger calls the matter at hand (Sachverhalt). Secondly, that this turn of the matter at hand is in itself memory in a (...)
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  35. William Lauinger (2013). The Missing-Desires Objection to Hybrid Theories of Well-Being. Southern Journal of Philosophy 51 (2):270-295.score: 8.0
    Many philosophers have claimed that we might do well to adopt a hybrid theory of well-being: a theory that incorporates both an objective-value constraint and a pro-attitude constraint. Hybrid theories are attractive for two main reasons. First, unlike desire theories of well-being, hybrid theories need not worry about the problem of defective desires. This is so because, unlike desire theories, hybrid theories place an objective-value constraint on well-being. Second, unlike objectivist theories of well-being, hybrid theories need not worry about being (...)
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  36. Brian Leftow (2011). Why Perfect Being Theology? International Journal for Philosophy of Religion 69 (2):103-118.score: 8.0
    I display the historical roots of perfect being theology in Greco-Roman philosophy, and the distinctive reasons for Christians to take up a version of this project. I also rebut a recent argument that perfect-being reasoning should lead one to atheism.
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  37. Alex Voorhoeve (2014). Review of Matthew D. Adler: Well-Being and Fair Distribution. Beyond Cost-Benefit Analysis. [REVIEW] Social Choice and Welfare 42 (1):245-54.score: 8.0
    In this extended book review, I summarize Adler's views and critically analyze his key arguments on the measurement of well-being and the foundations of prioritarianism.
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  38. William Lauinger (2012). Well-Being and Theism: Linking Ethics to God. Continuum.score: 8.0
    Well-Being and Theism is divided into two distinctive parts. The first part argues that desire-fulfillment welfare theories fail to capture the 'good' part of ‘good for’, and that objective list welfare theories fail to capture the 'for' part of ‘good for’. Then, with the aim of capturing both of these parts of ‘good for’, a hybrid theory–one which places both a value constraint and a desire constraint on well-being–is advanced. Lauinger then defends this proposition, which he calls the desire-perfectionism theory, (...)
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  39. Guy Fletcher (2009). Rejecting Well-Being Invariabilism. Philosophical Papers 38 (1):21-34.score: 8.0
    This paper is an attempt to undermine a basic assumption of theories of well-being, one that I call well-being invariabilism. I argue that much of what makes existing theories of well-being inadequate stems from the invariabilist assumption. After distinguishing and explaining well-being invariabilism and well-being variabilism, I show that the most widely-held theories of well-being—hedonism, desire-satisfaction, and pluralist objective-list theories—presuppose invariabilism and that a large class of the objections to them arise because of it. My aim is to show that (...)
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  40. Purushottama Bilimoria (2012). Why is There Nothing Rather Than Something An Essay in the Comparative Metaphysic of Non-Being. Sophia International Journal of Philosophy and Tradition 51 (4):509-530.score: 8.0
    This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral 'zero' (śūnya) that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered (e.g., 'In the beginning was neither non-being nor being: what was there, bottomless deep?' RgVeda X.129). The concept of non-being and its permutations of nothing, negation, (...)
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  41. Havi Carel (2007). Can I Be Ill and Happy? Philosophia 35 (2):95-110.score: 8.0
    Can one be ill and happy? I use a phenomenological approach to provide an answer to this question, using Merleau-Ponty’s distinction between the biological and the lived body. I begin by discussing the rift between the biological body and the ill person’s lived experience, which occurs in illness. The transparent and taken for granted biological body is problematised by illness, which exposes it as different from the lived experience of this body. I argue that because of this rift, the experience (...)
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  42. H. E. Baber (2010). Worlds, Capabilities and Well-Being. Ethical Theory and Moral Practice 13 (4):377 - 392.score: 8.0
    Critics suggest that without some "objective" account of well-being we cannot explain why satisfying some preferences is, as we believe, better than satisfying others, why satisfying some preferences may leave us on net worse off or why, in a range of cases, we should reject life-adjustment in favor of life-improvement. I defend a subjective welfarist understanding of well-being against such objections by reconstructing the Amartya Sen's capability approach as a preferentist account of well-being. According to the proposed account preference satisfaction (...)
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  43. Robert A. Giacalone & Mark D. Promislo (2010). Unethical and Unwell: Decrements in Well-Being and Unethical Activity at Work. [REVIEW] Journal of Business Ethics 91 (2):275 - 297.score: 8.0
    Previous research on unethical business behavior usually has focused on its impact from a financial or philosophical perspective. While such foci are important to our understanding of unethical behavior, we argue that another set of outcomes linked to individual well-being are critical as well. Using data from psychological, criminological, and epidemiological sources, we propose a model of unethical behavior and well-being. This model postulates that decrements in well-being result from stress or trauma stemming from being victimized by, engaging in, or (...)
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  44. Kris McDaniel (2009). Ways of Being. In David John Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press.score: 8.0
    There are many kinds of beings – stones, persons, artifacts, numbers, propositions – but are there also many kinds of being? The world contains a variety of objects, each of which exists – but do some objects exist in different ways? The historically popular answer is yes. This answer is suggested by the Aristotelian slogan that “being is said in many ways”, and according to some interpretations is Aristotle’s view.1 Variants of this slogan were championed by medieval philosophers, such as (...)
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  45. Florian Cova & Julien Deonna (2013). Being Moved. Philosophical Studies (3):1-20.score: 8.0
    In this paper, we argue that, barring a few important exceptions, the phenomenon we refer to using the expression “being moved” is a distinct type of emotion. In this paper’s first section, we motivate this hypothesis by reflecting on our linguistic use of this expression. In section two, pursuing a methodology that is both conceptual and empirical, we try to show that the phenomenon satisfies the five most commonly used criteria in philosophy and psychology for thinking that some affective episode (...)
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  46. Lionel Shapiro (2012). Objective Being and “Ofness” in Descartes. Philosophy and Phenomenological Research 84 (2):378-418.score: 8.0
    It is generally assumed that Descartes invokes “objective being in the intellect” in order to explain or describe an idea’s status as being “of something.” I argue that this assumption is mistaken. As emerges in his discussion of “materially false ideas” in the Fourth Replies, Descartes recognizes two senses of ‘idea of’. One, a theoretical sense, is itself introduced in terms of objective being. Hence Descartes can’t be introducing objective being to explain or describe “ofness” understood in this sense. Descartes (...)
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  47. Tyron Goldschmidt (2012). Metaphysical Nihilism and Necessary Being. Philosophia 40 (4):799-820.score: 8.0
    This paper addresses the most fundamental question in metaphysics, Why is there something rather than nothing? The question is framed as a question about concrete entities, Why does a possible world containing concrete entities obtain rather than one containing no concrete entities? Traditional answers are in terms of there necessarily being some concrete entities, and include the possibility of a necessary being. But such answers are threatened by metaphysical nihilism, the thesis that there being nothing concrete is possible, and the (...)
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  48. Joshua Rasmussen (2009). From a Necessary Being to God. International Journal for Philosophy of Religion 66 (1):1 - 13.score: 8.0
    Not a lot of work on theistic arguments has been devoted to drawing connections between a necessary being and theistic properties. In this paper, I identify novel paths from a necessary being to certain theistic properties: volition, infinite power, infinite knowledge, and infinite goodness. The steps in those paths are an outline for future work on what William Rowe (The Cosmological Argument, 1975, p. 6) has called “stage II” of the cosmological argument.
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  49. Thomas Brockelman (2008). Laughing at Finitude: Slavoj Žižek Reads Being and Time. [REVIEW] Continental Philosophy Review 41 (4):481-499.score: 8.0
    “Laughing at Finitude” interprets Slavoj Žižek’s intellectual project as responding to a challenge left by Being and Time. Setting out from discussions of Heidegger’s book in The Parallax View and The Ticklish Subject, the essay exfoliates Žižek’s response to the Heideggerian version of a “philosophy of finitude”—both finding the central insight of Žižek’s work in Heidegger’s radical proposal for “anticipatory resoluteness” and developing Žižek’s critique of Being and Time as indicating Heidegger’s retreat from that proposal within the very book where (...)
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  50. Gerald Hull, How Can Morality Be in My Interest.score: 8.0
    It is natural to oppose morality and self-interest; it is customary also to oppose morality to interests as such, an inclination encouraged by Kantian tradition. However, if “interest” is understood simply as what moves a person to do this rather than that, then – if persons ever actually are good and do what is right – there must be moral interests. Bradley, in posing the “Why should I be moral?” question, raises Kant-inspired objections to the possibility of moral interests qua (...)
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