Search results for 'Colin I. M. Hamilton' (try it on Scholar)

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  1.  4
    M. A. Hamilton (1906). Book Review:A History of the Reformation. Vol. I. The Reformation in Germany. Thomas M. Lindsay. [REVIEW] Ethics 17 (1):140-.
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  2.  4
    Colin I. M. Hamilton (1993). Dido, Tityos and Prometheus. Classical Quarterly 43 (01):249-.
    This note brings to light some instances of Vergilian borrowings from Lucretius and Catullus in the composition of the Dido episode. The way in which Vergil adapts these sources and combines them in the depiction of tormented love is discussed and it is suggested that a consequence of this is to invest the image of love eating Dido internally with a significance beyond that of an erotic topos.
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  3. Steven C. Rockefeller, Ana Isla, Terisa E. Turner, Paul T. Durbin, Eunice Blavascumas, Sonia Ftacnikova, Luis Alberto Camargo, Vicky Castillo, Garrick E. Louiis, Luna M. Magpili, Janos I. Toth, William E. Rees, Don Brown, Patricia H. Werhane, Mary A. Hamilton, Imre Lazar, Emese Kiss, Lech Ryszkowski, Robert Goodland, Clive A. Edwards, David Pimentel, James R. Karr, Mark Anielski, Colin L. Soskolne, Rubye Howard Braye, Ruth Miller Lucier, Naomi Zack, Julia Bartkowiak, Victoria Davion, J. Ronald Engle, Abelardo Brenes, Fayen D'Evie & Steven M. Glass (2002). Just Ecological Integrity: The Ethics of Maintaining Planetary Life. Rowman & Littlefield Publishers.
    Just Ecological Integrity presents a collection of revised and expanded essays originating from the international conference "Connecting Environmental Ethics, Ecological Integrity, and Health in the New Millennium" held in San Jose, Costa Rica in June 2000. It is a cooperative venture of the Global Ecological Integrity Project and the Earth Charter Initiative.
     
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  4. Thomas Reid & William Hamilton (1967). Philosophical Works, with Notes and Supplementary Dissertations by Sir William Hamilton. With an Introd. By Harry M. Bracken. [REVIEW] G. Olms Verlagsbuchhandlung.
     
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  5. I. M. Torres, M. R. Hyman & J. Hamilton (2012). Candidate-Sponsored TV Ads for the 2004 US Presidential Election: A Content Analysis. Journal of Political Marketing 11 (3):189--207.
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  6. D. I. Hamilton & M. D. Tamunomeibi (2007). Youth Restiveness and Industrial Disruption in the Niger Delta Area of Nigeria. Sophia: An African Journal of Philosophy 8 (2).
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  7. J. M. Thompson, J. Gray, P. Mackin, I. N. Ferrier, A. H. Young & C. Hamilton (2003). The Executivevisuospatial Sketchpad Interface in Euthymic Bipolar Disorder: Implications for Visuospatial Working Memory Architecture. In B. Kokinov & W. Hirst (eds.), Constructive Memory. New Bulgarian University
     
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  8. David Hamilton, Glen Atkinson, William M. Dugger & William T. Waller Jr (eds.) (2009). Cultural Economics and Theory: The Evolutionary Economics of David Hamilton. Routledge.
    David Hamilton is a leader in the American institutionalist school of heterodox economics that emerged after WWII. This volume includes 25 articles written by Hamilton over a period of nearly half a century. In these articles he examines the philosophical foundations and practical problems of economics. The result of this is a unique institutionalist view of how economies evolve and how economics itself has evolved with them. Hamilton applies insight gained from his study of (...)
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  9.  3
    Peg Birmingham, James Campbell, Maria C. Cimitile, Elian P. Miller, Conal Condren, Stephen Gaukroger, Ian Hunter, John W. Cooper & M. I. Ada (forthcoming). Ambrosio, Franci J. Dante and Derrida Face to Face. Albany: SUNY Press, 2007. $75.00 Baggett, David and William A. Drrumin, Eds. Hitchock and Philosophy: Dail M for Metaphysics. Chicago: Open Court, 2007. $17.95 Pb. Bird, Colin. An Introduction to Political Philosophy. Cambridge Introductions to Philosophy. New York: Cambridge University Press, 2007. $24.99 Pb. [REVIEW] Philosophy Today.
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  10.  4
    John M. Phelan (1997). Media and Foreign Policy: Intervening in Humanitarian Crises International News and Foreign Correspondents, Newswork Series No. 5, Stephen Hess, , 209 Pp, $26.95 Cloth. The News Media, Civil War and Humanitarian Action, Larry Minear, Colin Scott, and Thomas G. Weiss , 122 Pp., $10.95 Paper. From Massacres to Genocide: The Media, Public Policy, and Humanitarian Crises, Robert I. Rotberg and Thomas G. Weiss, Eds. 203 Pp., $26.95 Cloth. [REVIEW] Ethics and International Affairs 11:298-301.
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  11.  5
    W. M. Ramsay (1904). The Geographical Study of Homer Les Phéniciens Et l'Odyssée. Victor Bérard. Tome I, 590 Pages; Tome II, 630 Pages. 240 Illustrations and Maps. 50 Francs. Paris: Armand Colin, 1902, 1903. [REVIEW] The Classical Review 18 (03):165-169.
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  12. I. M. Crombie (1989). A Dream of Socrates: I. M. Crombie. Philosophy 64 (247):29-38.
    The other night I had a very strange, and strangely coherent, dream. Socrates and Meno appeared to be arguing with each other in my presence. They talked English, I suppose, since I clearly thought I followed them; but I seem to remember that Greek words occurred from time to time. When I woke it seemed to me that the dream had some bearing on disputed matters of Platonic interpretation, so I shall try to reconstruct it here. Meno speaks first: Tell (...)
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  13.  98
    Jose L. Zalabardo (2009). How I Know I'm Not a Brain in a Vat. Royal Institute of Philosophy Supplement 84 (64):65-.
    I use some ideas of Keith DeRose's to develop an (invariantist!) account of why sceptical reasoning doesn't show that I don't know that I'm not a brain in a vat. I argue that knowledge is subject to the risk-of-error constraint: a true belief won’t have the status of knowledge if there is a substantial risk of the belief being in error that hasn’t been brought under control. When a substantial risk of error is present (i.e. beliefs in propositions that are (...)
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  14.  6
    Robert T. Craig & Alena L. Sanusi (2000). 'I'm Just Saying...': Discourse Markers of Standpoint Continuity. Argumentation 14 (4):425-445.
    Examining discourse markers in two transcribed discussions of controversial issues in an undergraduate 'critical thinking' class, we note frequent uses of 'I'm just saying' and related metadiscursive expressions . Our central claim is that these 'saying' expressions are pragmatic devices by which speakers claim 'all along' to have held a consistent argumentative standpoint, one that continues through the discussion unless changed for good reasons. Through close analysis of a series of discourse examples, we show how these discourse markers are used (...)
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  15.  7
    Helen Darby (2013). I'm Glad I'm Not Me: Subjective Dissolution, Schizoanalysis and Post-Structuralist Ethics in the Films of Todd Haynes. Film-Philosophy 17 (1):330-347.
    This article reads a selection of films by Todd Haynes - Superstar: The Karen Carpenter Story (1987), Velvet Goldmine (1998) and I'm Not There (2007) - through the post-structuralist lens of Deleuzian theorising about the self as a networked singularity rather than an essential subject. The overall aim of the piece is to consider Haynes' films as artefacts that require the participatory audience to be involved in their making. Gilles Deleuze and Felix Guattari's concept of the schizo is addressed to (...)
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  16.  5
    Carolyn D'Cruz & Glenn D'Cruz (2013). 'Even the Ghost Was More Than One Person': Hauntology and Authenticity in Todd Haynes' I'm Not There. Film-Philosophy 17 (1):315-330.
    If the opening sequence of a film is a microscopic 'event' that achieves far more than setting the tone and whetting the appetite for what we are about to see, then Todd Haynes' I'm Not There is exemplary. This paper works its way through the conceptually dense and intricately woven textual layers of the film's opening to stage a three-way dialogue between Haynes, Bob Dylan and Jacques Derrida: three mavericks who defy simple categorisation, by transgressing the boundaries of their respective (...)
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  17.  9
    Susan Blackmore, Why I'm Leaving.
    Term is starting and I’m not going back! Whoopee! At the age of fifty I feel like a wild schoolgirl tearing off my hated uniform and bursting into a chorus of ‘No more Latin, no more ....’ only this time it’s ‘No more meetings, no more forms, no more TQA and no more ...’.
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  18. Andrew Russo (2011). Why It Doesn't Matter I'm Not Insane: Descartes's Madness Doubt in Focus. Southwest Philosophy Review 27 (1):157-165.
    Harry Frankfurt has argued that Descartes’s madness doubt in the First Meditation is importantly different from his dreaming doubt. The madness doubt does not provide a reason for doubting the senses since were the meditator to suppose he was mad his ability to successfully complete the philosophical investigation he sets for himself in the first few pages of the Meditations would be undermined. I argue that Frankfurt’s interpretation of Descartes’s madness doubt is mistaken and that it (...)
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  19. Jonathan Birch (2014). Hamilton's Rule and Its Discontents. British Journal for the Philosophy of Science 65 (2):381-411.
    In an incendiary 2010 Nature article, M. A. Nowak, C. E. Tarnita, and E. O. Wilson present a savage critique of the best-known and most widely used framework for the study of social evolution, W. D. Hamilton’s theory of kin selection. More than a hundred biologists have since rallied to the theory’s defence, but Nowak et al. maintain that their arguments ‘stand unrefuted’. Here I consider the most contentious claim Nowak et al. defend: that Hamilton’s rule, the core (...)
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  20.  50
    Lawrence Zalcam (1988). I'm Glad You Asked Me That Question. Analysis 48 (3):160.
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  21.  57
    David Schweickart, Economic Democracy: A W o R T H y S o C I a L I S M That Would Really Work.
    w a y s h a v e b e e n . W e a l l r e m e m b e r M a (...) r x ' s p o l e m i c a g a i n s t P r o u d h o n , t h e Manifesto's critique of "historical action [yielding] to personal inventive action, historically created conditions of emancipation to fantastic ones, and the gradual spontaneous class organizations of the proletariat to an organization of society specially contrived by these inventors" (Marx and Engels, 1986, 64), and the numerous other occasions when the fathers of "scientific socialism" went a f t e r t h e " u t o p i a n s . " I n general this Marxian aversion to drawing up blueprints has been healthy, fueled at least in part by a respect for the concrete specificity of the revolutionary situation and for the agents engaged in revolutionary activity: it is not the business of Marxist intellectuals to tell the agents of revolution how they are to construct their postrevolutionary economy. (shrink)
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  22.  13
    Mara Meletti Bertolini (2012). Percezione e azione. La pluralità degli stili percettivi secondo M. Merleau-Ponty e I. Murdoch. Chiasmi International 14:471-488.
    Perception et action : la pluralité des styles perceptifs selon M. Merleau-Ponty et I. MurdochAutant M. Merleau-Ponty que I. Murdoch ont souligné la pluralité des styles perceptifs comme un aspect structurel de l’expérience, rigoureusement lié à la configuration morale du percevant. La compréhension de l’agir humain s’insère dans l’optique d’une ampleur perceptive plus ou moins grande, sans ignorer que les évaluations morales entrent comme facteurs d’orientation dans les descriptions du monde. Les deux auteurs posent la compréhension de l’activité pratique en (...)
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  23.  2
    W. Sanday (1892). Recent Publications Dealing with the Latin Fathers Q. Sept. Florent. Tertulliani Opera Ex Recensione Aug. Reifferscheid Et Georg Wissowa. Pars I. Vienna, Tempsky, 1890. Mk. 15.60. Patristische Studien I. II. III. IV. (From Sitzungsberichte D. Kais. Akad. D. Wiss. In Wien. Phil.-Histor. Classe, Band Cxx.) By Dr. Wilhelm von Hartel. Vienna, Tempsky, 1890. Mk. 5.80. Studia Ecclesiastica. Tertullianus. I. Critica Et Interpretatoria Scripsit DR. J. Van Der Vliet. Leyden, Brill, 1891. 2s. 6d. Gai Vetti Aquiliai Juvenci Evangeliorum Libri Quattuor. Ed. J. Huemer, Vienna, 1891. Mk. 7. 20. Ueber Das Evangelienbuch des Juvencus in Seinem Verhältniss Zum Bibeltext. By K. Marold. [Zeitschrift Für Wissenschaftliclie Theologie, 1890, Pp. 329–341.] Geschichte der Christlich-Lateinisehen Poesie. By M. Manitius. Stuttgart, 1891. 12 Mk. [REVIEW] The Classical Review 6 (1-2):45-50.
    Q. Sept. Florent. Tertulliani Opera ex recensione Aug. Reifferscheid et Georg Wissowa. Pars I. Vienna, Tempsky, 1890. Mk. 15.60. Patristische Studien I. II. III. IV. By Dr. Wilhelm von Hartel. Vienna, Tempsky, 1890. Mk. 5.80. Studia Ecclesiastica. Tertullianus. I. Critica et Interpretatoria scripsit DR. J. Van Der Vliet. Leyden, Brill, 1891. 2s. 6d. Gai Vetti Aquiliai Juvenci Evangeliorum Libri Quattuor. Ed. J. Huemer, Vienna, 1891. Mk. 7. 20. Ueber das Evangelienbuch des Juvencus in seinem Verhältniss zum Bibeltext. By K. Marold. (...)
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  24.  6
    H. Stuart Jones (1909). Recent Catalogues of Italian Museums Die Sculpturen des Vaticanischen Museums, Im Auftrage Und Unter Mitwirkung des Kaiserlick Deutschen Archaeologischen Instituts (Römische Abteilung) Beschrieben von Walter Amerlung. Berlin: In Kommission Bei Georg Reimer. Vol. I., 1903; Vol. II., 1908. Text, 8vo, Pp. X + 935, 768. Plates, 4to, 121 + 83. M. 50 Per Vol. Guida Illustrata Del Museo Nazionale di Napoli; Approvata Dal Ministero Della Pubblica Istruzione. Compilata da D. Bassi, E. Gábrici, L. Mariani, O. Maruchhi, G. Patroni, G. De Petra, A. Sogliano; Per Cura di A. Ruesch. Naples: Richter & Co.; Munich: Buchholz, 1908. 8vo. Pp. 500. 129 Illustrations in the Text. Lire 25. [REVIEW] Classical Quarterly 3 (03):233-.
    Die Sculpturen des Vaticanischen Museums, im Auftrage und unter Mitwirkung des kaiserlick deutschen archaeologischen Instituts beschrieben von Walter Amerlung. Berlin: In Kommission bei Georg Reimer. Vol. I., 1903; Vol. II., 1908. Text, 8vo, pp. x + 935, 768. Plates, 4to, 121 + 83. M. 50 per vol.Guida illustrata del Museo Nazionale di Napoli; approvata dal Ministero della Pubblica Istruzione. Compilata da D. Bassi, E. Gábrici, L. Mariani, O. Maruchhi, G. Patroni, G. de Petra, A. Sogliano; per cura di A. Ruesch. (...)
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  25.  1
    Lenart Škof (2010). U dijalogu za demokraciju. R. M. Ungerova pragmatistička vizija demokratskog eksperimentalizma i istraživanja demokracije kod Luce Irigaray. [REVIEW] Synthesis Philosophica 24 (2):233-242.
    Članak se fokusira na R. M. Ungerovu pragmatističku viziju demokratskog eksperimentalizma i moguće primjene na suvremenu interkulturalnu filozofiju. Povezuje se polje političke i socijalne misli američkog pragmatizma sa suvremenim gorućim pitanjima interkulturalne filozofije. U drugom je dijelu Ungerova filozofija stavljena u dijalog s filozofijom Luce Irigaray otvarajući tako novu platformu za etičko-političku viziju demokracije u eri globalizacije. Analiza demokratskog eksperimentalizma se, na taj način, sama uspostavlja kao alternativni projekt političke etike te kao Ungerov i Irigarayin projekt demokratskog eksperimentalizma u dobu (...)
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  26.  14
    Travis N. Rieder (2016). Why I’M Still a Proportionalist. Philosophical Studies 173 (1):251-270.
    Mark Schroeder has, rather famously, defended a powerful Humean Theory of Reasons. In doing so, he abandons what many take to be the default Humean view of weighting reasons—namely, proportionalism. On Schroeder’s view, the pressure that Humeans feel to adopt proportionalism is illusory, and proportionalism is unable to make sense of the fact that the weight of reasons is a normative matter. He thus offers his own ‘Recursive View’, which directly explains how it is that the weight of reasons is (...)
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  27.  72
    Fred Ablondi (2007). Why It Matters That I'm Not Insane: The Role of the Madness Argument in Descartes's First Meditation. International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  28.  15
    Kenneth W. Stikkers (2014). "… But I'm Not Racist": Toward a Pragmatic Conception of "Racism". The Pluralist 9 (3):1-17.
    from my first courses as an undergraduate in African American studies, I have been concerned about the dynamics by which white and Black1 people discuss race. For one, I was troubled in my undergraduate African American studies courses by the ease with which white students would insert themselves into conversations where, it seemed to me, they simply did not belong, for example, conversations concerning visions for the future of the Black community and strategies for achieving such visions. Shannon Sullivan speaks (...)
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  29.  33
    Robert Dunn (1998). Knowing What I'm About to Do Without Evidence. International Journal of Philosophical Studies 6 (2):231 – 252.
    J. David Velleman casts foreknowledge of one's own next move as psychologically active. As agents, we form prior intentions about what we will do next. Such prior intentions are licensed self-fulfilling beliefs or directive cognitions. These cognitions differ from ordinary predictions in their psychological relation to the evidence, in that they precede that crucial part of the evidence which consists in the fact that they have been formed. However, once formed, these cognitions are epistemologically unremarkable: they are directly justified by (...)
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  30.  82
    David B. Hershenov (2009). The 'I'm Personally Opposed to Abortion But . . .' Argument. Proceedings of the American Catholic Philosophical Association 83:77-87.
    One often hears Catholic and non-Catholic politicians and private citizens claim “I am personally opposed to abortion . . . ” but add that it is morally permissible for others to accept abortion. We consider a Rawlsian defense of this position based on the recognition that one’s opposition to abortion stems from acomprehensive doctrine which is incompatible with Public Reason. We examine a second defense of this position based upon respecting the autonomy of others and a third grounded in the (...)
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  31.  76
    Louise M. Antony (1995). I'm a Mother, I Worry. Content 6:160-166.
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  32.  14
    Maria Lasonen‐Aarnio (2015). “I'm Onto Something!” Learning About the World by Learning What I Think About It. Analytic Philosophy 56 (4):267-297.
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  33.  28
    Tommy J. Curry (2009). I'm Too Real For Yah. Radical Philosophy Review 12 (1/2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  34.  24
    Kevin Corcoran (2006). I'm No Soul, Man: A Response to Baltimore. Religious Studies 42 (4):431-437.
    Joseph Baltimore argues that the account of postmortem survival I offered five years ago fails, based on the plausible assertion that identity is a relation that each thing necessarily stands in to itself. I believe that Baltimore is mistaken when he claims that the account I offer violates the necessity of identity, and also mistaken when he asserts that the account I offer cannot satisfy Noonan's ‘only x and y principle’.
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  35.  2
    M. Kokoszynska (1937). Review: I. M. Bochenski, In the Matter of Logistic; Jan Franciszek Drewnowski, On the Need of Exactness; Jan Salamucha, From Behind the Scenes of Christian Philosophy. [REVIEW] Journal of Symbolic Logic 2 (2):94-95.
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  36.  1
    Wendy M. Grossman (2009). I'm a Humourless Spoilsport and Proud of It. The Philosophers' Magazine 46:127-128.
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  37.  6
    H. I. Bell (1910). Wessely's Palaeographical Studies Studien zur Palaeographie und Papyruskunde, VIII. Griechische Papyrusurkunden kleineren Formats [Theil II.]. Von Dr C. Wessely. Leipzig: Eduard Avenarius. 4to. 1908. Pp. 137–307 (numbered consecutively with Part I.). M. 8. [REVIEW] Classical Quarterly 4 (01):54-.
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  38.  1
    Pat Hayes, Dear Pat, I'm Sure Were Both Getting Pretty Anxious to Terminate This: I Had Really Heaved a Big Sigh of Relief, That I Could Get Back to Physics.
    But still I think some account has to be given of the application of CM to tides and cannon balls etc. etc. It seems to me that Einstein's and Bohr's analysis was essentially correct: we make the connection, and thus apply the mathematical statements of CM to macroscopic features of the world about us, by constructing, within the mathematical framework,. macroscopic conglomerates of the elementary particles and fields that should have the general appearance of tides and billiard, looked at from (...)
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  39. E. M. Fels (1963). Review: Guido Kung, I. M. Bochenski, Bibliography of Soviet Work in the Field of Mathematical Logic and the Foundations of Mathematics, From 1917-1957. [REVIEW] Journal of Symbolic Logic 28 (3):253-254.
     
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  40. Leslie M. Griffiths (1968). A Logical Analysis of I.M. Crombie's Position on the Theology and Falsification Debate. Dissertation, The University of Nebraska - Lincoln
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  41. Alice MacLachlan (2015). "Trust Me, I'm Sorry": The Paradox of Public Apologies. The Monist 98:441-456.
    Our attitude to official apologies is paradoxical. Despite widespread critique of most apologies issued by heads of state, government, and NGOs, public demand for such apologies continues to arise with predictable regularity—we demand even as we condemn.I argue that the role of apologies in securing public trust in a democratic context can explain this paradoxical attitude. By contrasting private and public apologies, I demonstrate that the latter have emerged as a performative (rather than legal or structural)model for accountability, and thus (...)
     
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  42. A. M. Quinton (1957). BOCHENSKI, I. M. - Europäische Philosophie der Gegenwart; Der Sowjetrussiche Dialektische Materialismus ; Die Zeitgenössichen Denkmethoden. [REVIEW] Mind 66:271.
     
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  43. John Mcdermott (1972). I'm Free Because I Know That I Don't yet Know What I'm Going to Do? British Journal for the Philosophy of Science 23 (4):343-346.
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  44. Andy Egan & Adam Elga (2005). I Can't Believe I'm Stupid. Philosophical Perspectives 19 (1):77–93.
    It is bad news to find out that one's cognitive or perceptual faculties are defective. Furthermore, it’s not always transparent how one ought to revise one's beliefs in light of such news. Two sorts of news should be distinguished. On the one hand, there is news that a faculty is unreliable -- that it doesn't track the truth particularly well. On the other hand, there is news that a faculty is anti-reliable -- that it tends to go positively wrong. These (...)
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  45. A. Field (2000). I Like It, but I'm Not Sure Why: Can Evaluative Conditioning Occur Without Conscious Awareness? Consciousness and Cognition 9 (1):13-36.
    There is good evidence that, in general, autonomic conditioning in humans occurs only when subjects can verbalize the contingencies of conditioning. However, one form of conditioning, evaluative conditioning (EC), seems exceptional in that a growing body of evidence suggests that it can occur without conscious contingency awareness. As such, EC offers a unique insight into what role contingency awareness might play in associative learning. Despite this evidence, there are reasons to doubt that evaluative conditioning can occur without conscious awareness. This (...)
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  46.  24
    Marjorie J. Cooper & Chris Pullig (2013). I'm Number One! Does Narcissism Impair Ethical Judgment Even for the Highly Religious? Journal of Business Ethics 112 (1):167-176.
    Can an assessment of individuals’ narcissism help explain the quality of a respondent’s ethical judgment? How is the relationship between religiosity and ethical judgment moderated by the effects of narcissism? With a sample of 385 undergraduate business majors, this study uses a taxonomic approach to examine the effects of intrinsic and extrinsic religiosity as well as orthodox Christian beliefs on ethical judgment. Three distinct clusters were identified: Skeptics, Nominals, and Devouts. Surprisingly, of the three clusters, Nominals and Devouts were the (...)
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  47.  26
    Boaz Miller (forthcoming). “Trust Me—I’M a Public Intellectual”: Margaret Atwood’s and David Suzuki’s Social Epistemologies of Climate Science. In Michael Keren & Richard Hawkins‎ (eds.), Speaking Power to Truth: Knowledge and the Public Intellectual in a Changing World‎. Athabasca University Press‎
    Margaret Atwood and David Suzuki are two of the most prominent Canadian public ‎intellectuals ‎involved in the global warming debate. They both argue that anthropogenic global ‎warming is ‎occurring, warn against its grave consequences, and urge governments and the ‎public to take ‎immediate, decisive, extensive, and profound measures to prevent it. They differ, ‎however, in the ‎reasons and evidence they provide in support of their position. While Suzuki ‎stresses the scientific ‎evidence in favour of the global warming theory and the (...)
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    Adam Leite (2015). Why Don't I Know That I'm Not a BIV? Philosophy and Phenomenological Research 90 (1):205-213.
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    Mirosław Twardowski (2009). „Biosystemizm\" M. Mahnera i M. Bungego. Roczniki Filozoficzne 57 (1):277-298.
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    B. Farsides (2008). I'm Listening, Mr Johnson, Now Let's Start Talking. Clinical Ethics 3 (3):105-106.
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