Search results for 'Brad Seeman' (try it on Scholar)

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  1.  24
    Brad Seeman (2003). What If the Elephant Speaks? Kant's Critique of Judgment and an Übergang Problem in John Hick's Philosophy of Religious Pluralism. International Journal for Philosophy of Religion 54 (3):157-174.
    In the Critique of Judgment, Kantattempts to unravel the problem of Übergang that threatens his CopernicanRevolution. Having opened up a ``chasm'' betweensensible and supersensible, betweenepistemological and ontological, Kant facesboth the specter of empirical chaos in whichthe noumenal refuses to conform to theunderstanding's attempts to legislate over themanifold of intuition, and the problem offinding a place for freedom to have effectswithin the seamless phenomenal realm ofefficient causality. Central to Kant's attemptto overcome these problems is his notion of theheautonomy of reflective judging, (...)
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  2.  6
    Sarah S. Willen & Don Seeman (2012). Introduction: Experience and Inquiétude. Ethos: Journal of the Society for Psychological Anthropology 40 (1):1-23.
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  3. Sarah S. Willen & Don Seeman (2012). Introduction: Experience and Inquiétude. Ethos 40 (1):1-23.
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  4.  9
    Don Seeman (2009). Postcolonial Disorders. Common Knowledge 15 (3):510-511.
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  5.  7
    Don Seeman (2010). Society of Others: Kinship and Mourning in a West Papuan Place. Common Knowledge 16 (3):554-554.
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  6.  5
    Maxine Weinstein, Noreen Goldman, Allison Hedley, Lin Yu-Hsuan & Teresa Seeman (2003). Social Linkages to Biological Markers of Health Among the Elderly. Journal of Biosocial Science 35 (3):433-453.
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  7.  9
    Joseph Y. Halpern, Rafael Pass & Lior Seeman (2014). Decision Theory with Resource‐Bounded Agents. Topics in Cognitive Science 6 (2):245-257.
    There have been two major lines of research aimed at capturing resource-bounded players in game theory. The first, initiated by Rubinstein (), charges an agent for doing costly computation; the second, initiated by Neyman (), does not charge for computation, but limits the computation that agents can do, typically by modeling agents as finite automata. We review recent work on applying both approaches in the context of decision theory. For the first approach, we take the objects of choice in a (...)
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  8.  7
    Don Seeman (2010). Ritual and Its Consequences: An Essay on the Limits of Sincerity. Common Knowledge 16 (3):561-561.
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  9.  24
    Don Seeman (2008). Honoring the Divine as Virtue and Practice in Maimonides. Journal of Jewish Thought and Philosophy 16 (2):195-251.
    Honoring the divine is central to Maimonides' ethical and religious phenomenology. It connotes the recognition of radical divine incommensurability and points to the hard limits of human ability to know God. Yet it also signals the importance of philosophical speculation within those limits, indicating the intellectual and ethical telos of human life. For Maimonides, to honor or show kavod to God is closely related to the meaning of the divine glory (also known as kavod ) that Moses demands to see (...)
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  10.  5
    Roger C. Buck & W. Seeman (1955). Clinical Judges and Clinical Insight in Psychology. Philosophy of Science 22 (2):73-85.
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  11.  5
    Bradley N. Seeman (2004). Whose Rationality? Which Cognitive Psychotherapy? International Philosophical Quarterly 44 (2):201-222.
    Richard Brandt’s “Second Puzzle” for utilitarianism asks: What is meant to count as benefit or utility? In addressing this puzzle, Brandt dismisses “objective” theories of utility as prejudging substantive moral issues and opts for “subjective” theories of utility based either on desire-satisfaction or happiness, so as to welcome people with a variety of substantive moral commitments into his utilitarian system. However, subjective theories have difficulties finding principled grounds for elevating one desire over another. Brandt attempts to circumvent the difficulties through (...)
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  12.  3
    Don Seeman (2002). Return to Nisa (Review). Common Knowledge 8 (1):213-213.
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  13.  1
    Don Seeman (2013). The Awakened Ones: Phenomenology of Visionary Experience. Gananath Obeyesekere. New York: Columbia University Press. 2012. Xx‐622 Pp. [REVIEW] Ethos: Journal of the Society for Psychological Anthropology 41 (2):1-3.
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  14.  8
    Howard Seeman (1986). Questioning the Basis of Hume's Empiricism: "Perceptions," What Are They? Noûs 20 (3):391-399.
  15.  3
    Don Seeman (2002). The Expressiveness of the Body and the Divergence of Greek and Chinese Medicine. Common Knowledge 8 (2):418-418.
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  16.  2
    Peifeng Hu, Naveed Wagle, Noreen Goldman, Maxine Weinstein§ & Teresa E. Seeman (2007). The Associations Between Socioeconomic Status, Allostatic Load and Measures of Health in Older Taiwanese Persons: Taiwan Social Environment and Biomarkers of Aging Study. Journal of Biosocial Science 39 (4):545.
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  17.  1
    Don Seeman (2003). Being Human: The Problem of Agency. Common Knowledge 9 (1):167-168.
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  18.  1
    Timothy J. Cunningham, Lisa F. Berkman, Ichiro Kawachi, David R. Jacobs, Teresa E. Seeman, Catarina I. Kiefe & Steven L. Gortmaker (2013). Changes in Waist Circumference and Body Mass Index in the Us Cardia Cohort: Fixed-Effects Associations with Self-Reported Experiences of Racial/Ethnic Discrimination. Journal of Biosocial Science 45 (2):267-278.
  19.  2
    M. V. Seeman & B. Seeman (2011). Bioethics in a Clinic for Women with Psychosis. Journal of Medical Ethics 37 (9):518-522.
    Clinical ethics takes on a special cast in a rehabilitation clinic for psychosis where many patients come from severely disadvantaged backgrounds and many suffer from fluctuating decisional capacity. This paper illustrates several ethical issues—truth telling and partiality, prescribing concealed medication, questionable billing practices, industry collaboration, limits of confidentiality, grounds for abandonment and the primacy of autonomy—in the hope that discussing such matters will lead to a clearer framework for work with this population.
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  20. Sherman Brad (1990). Patent Law in a Time of Change: Non-Obviousness and Biotechnology. Oxford Journal of Legal Studies 10 (2).
     
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  21. S. D. Brad (2011). „Spre normalitate, prin descentralizare”. Dilema Veche 365.
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  22. William Seeman & Harold Williams (1952). An Experimental Note on a Hull-Leeper Difference. Journal of Experimental Psychology 44 (1):40.
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  23. Mary V. Seeman (2009). Duty of Care Versus Safety of a Colleague. Journal of Ethics in Mental Health 3 (1):7.
    This case describes a psychiatric patient who stalked and harassed her former psychiatrist. Balancing the safety risk to her physician against the duty to continue to treat this vulnerable patient, what should the current psychiatrist and the treating institution do?
     
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  24. Mary V. Seeman (forthcoming). Gendering Psychosis: The Illness of Zelda Fitzgerald. Medical Humanities:medhum-2015-010734.
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  25. Howard Seeman (1986). Hume's Concept of Time, a Co-Determinant of his Epistemology. Dialogos 21 (47):45.
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  26. Don Seeman (2003). Sacred Fire. Common Knowledge 9 (3):547-547.
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  27. Don Seeman (2013). The Awakened Ones: Phenomenology of Visionary Experience. GananathObeyesekere. New York: Columbia University Press. 2012. Xx-622 Pp. [REVIEW] Ethos 41 (2):1-3.
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  28.  8
    G. Cullity, Roger Crisp and Brad Hooker (Eds.), Well-Being and Morality: Essays in Honour of James Griffin.
    Book Information Well-Being and Morality: Essays in Honour of James Griffin. Edited by Roger Crisp and Brad Hooker. Clarendon Press. Oxford. 2000. Pp. xii + 316. Hardback, £35.
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  29. Jonny Anomaly (2010). Review of Brad Spellberg, Rising Plague: The Global Threat From Deadly Bacteria and Our Dwindling Arsenal to Fight Them. [REVIEW] American Journal of Bioethics 10 (11):39-41.
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  30.  3
    Benjamin A. Rider (2016). Ethics After Aristotle by Brad Inwood. Journal of the History of Philosophy 54 (1):157-158.
    The past half-century has seen a surge of interest in Aristotle’s ethics. For participants in this revived neo-Aristotelian tradition, Aristotle’s writings and distinctive ethical approach provide an important touchstone and inspiration for their own ideas. But this has happened before. In the classical world, from his own students and colleagues to the great commentator, Alexander of Aphrodisias, Aristotle’s followers adapted, debated, and reworked their master’s ideas, often in the context of debate with rival schools. Inwood’s short book outlines the trajectory (...)
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  31. Rosalind Hursthouse (2002). Virtue Ethics Vs. Rule-Consequentialism: A Reply to Brad Hooker. Utilitas 14 (1):41.
    In On Virtue Ethics I offered a criterion for a character trait's being a virtue according to which a virtuous character trait must conduce to, or at least not be inimical to, four ends, one of which is the continuance of the human species. I argue here that this does not commit me to homosexuality's being a vice, since homosexuality is not a character trait and hence not up for assessment as a virtue or a vice. Vegetarianism is not up (...)
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  32.  77
    William H. Shaw (2001). Ideal Code, Real World: A Rule-Consequentialist Theory of Morality. Brad Hooker. Mind 110 (440):1074-1077.
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  33.  3
    David J. Riesbeck (2015). Ethics After Aristotle by Brad Inwood. Ancient Philosophy 35 (1):235-241.
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  34.  49
    Robert Audi (2001). Brad Hooker, Ideal Code, Real World, Oxford, Clarendon Press, Pp. Xiii + 213. Utilitas 13 (3):357.
  35.  7
    Wesley Dutton (2014). Aristotle: Eudemian Ethics Brad Inwood and Raphael Woolf, Editors Cambridge: Cambridge University Press, 2013. 168 Pp. $19.95. [REVIEW] Dialogue 53 (4):777-778.
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  36.  19
    R. Read & J. Woolley (2013). Brad Wray Kuhn's Evolutionary Social Epistemology. British Journal for the Philosophy of Science 64 (3):659-664.
  37.  6
    Ciencia Cognitiva (forthcoming). ¿Antonio Banderas o Brad Pitt? Cómo resuelve nuestro cerebro la interferencia entre personas. Ciencia Cognitiva.
    Catarina S. Ferreira y Alejandra Marful Centro de Investigación Mente, Cerebro y Comportamiento, Universidad de Granada, España … Read More →.
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  38.  38
    Alison McIntyre (2005). The Perils of Holism: Brad Hooker's Ideal Code, Real World. Philosophical Issues 15 (1):252–263.
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  39. Peter Preuss (1989). Brad Inwood and LP Gerson, Trans., Hellenistic Philosophy: Introductory Readings Reviewed By. Philosophy in Review 9 (9):366-368.
  40.  2
    Avery Kolers (2015). Resilient Life: The Art of Living Dangerously Brad Evans and Julian Reid Cambridge, Uk and Malden, Mass: Polity Press, 2014; XVIII + 240 Pp.; $76.95 , $26.95 , $21.99. [REVIEW] Dialogue 54 (4):803-805.
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  41.  27
    Jörg Schroth (2004). Brad Hooker, Ideal Code, Real World: A Rule-Consequentialist Theory of Morality. [REVIEW] Ethical Theory and Moral Practice 7 (1):91-94.
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  42.  24
    Victor Caston (2006). Review of Dorothea Frede (Ed.), Brad Inwood (Ed.), Language and Learning: Philosophy of Language in the Hellenistic Age. [REVIEW] Notre Dame Philosophical Reviews 2006 (5).
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  43.  5
    James Peterman (2002). Kallenberg, Brad J. Ethics as Grammar: Changing the Postmodern Subject. Review of Metaphysics 56 (2):433-435.
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  44.  21
    Katja Maria Vogt (2006). Review of Brad Inwood, Reading Seneca: Stoic Philosophy at Rome. [REVIEW] Notre Dame Philosophical Reviews 2006 (5).
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  45.  4
    Pedro Galvão (2004). Ideal Code, Real World, de Brad Hooker. Disputatio.
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  46.  17
    G. Elijah Dann (2007). Review of Brad Frazier, Rorty and Kierkegaard on Irony and Moral Commitment: Philosophical and Theological Connections. [REVIEW] Notre Dame Philosophical Reviews 2007 (11).
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  47.  13
    Julia Driver (2002). Review of Brad Hooker, Ideal Code, Real World. [REVIEW] Notre Dame Philosophical Reviews 2002 (6).
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  48.  1
    Sean McConnell (2015). Brad Inwood, Ed. , Oxford Studies in Ancient Philosophy, Volumes 44 and 45 . Reviewed By. Philosophy in Review 35 (2):80-84.
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  49.  2
    Tobias Reinhardt (2006). Brad Inwood, Reading Seneca: Stoic Philosophy at Rome. Rhizai. A Journal for Ancient Philosophy and Science 1:183-185.
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  50.  12
    Tim Mulgan (2004). Roger Crisp and Brad Hooker (Eds.), Well-Being and Morality: Essays in Honour of James Griffin (Oxford: Clarendon Press, 2000), Pp. X + 316. Utilitas 16 (3):326-331.
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