Search results for 'Comparators' (try it on Scholar)

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  1. Tim Bayne & Elisabeth Pacherie (2007). Narrators and Comparators: The Architecture of Agentive Self-Awareness. [REVIEW] Synthese 159 (3):475 - 491.score: 12.0
    This paper contrasts two approaches to agentive self-awareness: a high-level, narrative-based account, and a low-level comparator-based account. We argue that an agent's narrative self-conception has a role to play in explaining their agentive judgments, but that agentive experiences are explained by low-level comparator mechanisms that are grounded in the very machinery responsible for action-production.
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  2. Olivia Smith (2007). “Comparable Workers” and the Part-Time Workers Regulations. Feminist Legal Studies 15 (1):85-98.score: 10.0
    The House of Lords majority decision in Matthews v. Kent and Medway Towns Fire Authority overturns the narrow interpretation given to key aspects of the Part-Time Workers (Protection of Less Favourable Treatment) Regulations’ core comparator mechanism in the lower tribunals and the Court of Appeal. It is a contextually astute judgment, which recognises the reductionist implications of an overly narrow approach to establishing comparability for the purposes of a less favourable treatment claim on the grounds of part-time work. The positive (...)
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  3. Ralph Weber (2014). Comparative Philosophy and the Tertium: Comparing What with What, and in What Respect? Dao: A Journal of Comparative Philosophy 13 (2):151-171.score: 7.0
    Comparison is fundamental to the practice and subject-matter of philosophy, but has received scant attention by philosophers. This is even so in “comparative philosophy,” which literally distinguishes itself from other philosophy by being “comparative.” In this article, the need for a philosophy of comparison is suggested. What we compare with what, and in what respect it is done, poses a series of intriguing and intricate questions. In Part One, I offer a problematization of the tertium comparationis (the third of comparison) (...)
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  4. Lin Ma & Jaap van Brakel (2013). On the Conditions of Possibility for Comparative and Intercultural Philosophy. Dao: A Journal of Comparative Philosophy 12 (3):297-312.score: 7.0
    In this essay, we present a theory of intercultural philosophical dialogue and comparative philosophy, drawing on both hermeneutics and analytic philosophy. We advocate the approach of “de-essentialization” across the board. It is true that similarities and differences are always to be observed across languages and traditions, but there exist no immutable cores or essences. “De-essentialization” applies to all “levels” of concepts: everyday notions such as green and qing 青, philosophical concepts such as emotion(s) and qing 情, and philosophical categories such (...)
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  5. Cecilia Wee (2014). Filial Obligations: A Comparative Study. Dao: A Journal of Comparative Philosophy 13 (1):83-97.score: 7.0
    The nature of the special obligation that a child has towards her parent(s) is widely discussed in Confucianism. It has also received considerable discussion by analytic commentators. This essay compares and contrasts the accounts of filial obligation found in the two philosophical traditions. The analytic writers mentioned above have explored filial obligations by relating them to other special obligations, such as obligations of debt, friendship, or gratitude. I examine these accounts and try to uncover the implicit assumptions therein about the (...)
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  6. Stephen C. Angle (2010). The Minimal Definition and Methodology of Comparative Philosophy: A Report From a Conference [Abstract]. Comparative Philosophy 1 (1).score: 7.0
    In June of 2008, the International Society for Comparative Studies of Chinese and Western Philosophy (ISCWP) convened its third Constructive Engagement conference, on the theme of “Comparative Philosophy Methodology.” During the opening speeches, Prof. Dunhua ZHAO, Chair of the Philosophy Department at Peking University, challenged the conference’s participants to put forward a minimal definition of “comparative philosophy” and a statement of its methods. Based on the papers from the conference and the extensive discussion that ensued, during my closing reflections at (...)
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  7. Bo Mou (2010). On Constructive-Engagement Strategy of Comparative Philosophy: A Journal Theme Introduction [Abstract]. Comparative Philosophy 1 (1).score: 7.0
    In this journal theme introduction, first, I explain how comparative philosophy as explored in the journal Comparative Philosophy is understood and how it is intrinsically related to the constructive engagement strategy. Second, to characterize more clearly and accurately some related methodological points of the constructive-engagement strategy, and also to explain how constructive engagement is possible, I introduce some needed conceptual and explanatory resources and a meta-methodological framework and endeavor to identify adequacy conditions for methodological guiding principles in comparative studies. Third, (...)
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  8. Glenn Carruthers (2012). The Case for the Comparator Model as an Explanation of the Sense of Agency and its Breakdowns. Consciousness and Cognition 21 (1):30-45.score: 6.0
    I compare Frith and colleagues’ influential comparator account of how the sense of agency is elicited to the multifactorial weighting model advocated by Synofzik and colleagues. I defend the comparator model from the common objection that the actual sensory consequences of action are not needed to elicit the sense of agency. I examine the comparator model’s ability to explain the performance of healthy subjects and those suffering from delusions of alien control on various self-attribution tasks. It transpires that the comparator (...)
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  9. Agustin Vicente (2014). The Comparator Account on Thought Insertion, Alien Voices and Inner Speech: Some Open Questions. Phenomenology and the Cognitive Sciences 13 (2):335-353.score: 6.0
    Recently, many philosophers and psychologists have claimed that the explanation that grounds both passivity phenomena in the cognitive domain and passivity phenomena that occur with respect to overt actions is, along broad lines, the same. Furthermore, they claim that the best account we have of such phenomena in both scenarios is the “comparator” account. However, there are reasons to doubt whether the comparator model can be exported from the realm of overt actions to the cognitive domain in general. There is (...)
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  10. Yuanguo He (2007). Confucius and Aristotle on Friendship: A Comparative Study. [REVIEW] Frontiers of Philosophy in China 2 (2):291-307.score: 6.0
    Before and during the times of Confucius and Aristotle, the concept of friendship had very different implications. This paper compares Confucius’ with Aristotle’s thoughts on friendship from two perspectives: xin 信 (fidelity, faithfulness) and le 乐 (joy). The Analects emphasizes the xin as the basis of friendship. Aristotle holds that there are three kinds of friends and corresponding to them are three types of friendship. In the friendship for the sake of pleasure, there is no xin; in the legal form (...)
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  11. J. Smith, W. Shields & D. Washburn (2003). The Comparative Psychology of Uncertainty Monitoring and Metacognition. Behavioral and Brain Sciences 26 (3):317-339.score: 6.0
    Researchers have begun to explore animals' capacities for uncertainty monitoring and metacognition. This exploration could extend the study of animal self-awareness and establish the relationship of self-awareness to other-awareness. It could sharpen descriptions of metacognition in the human literature and suggest the earliest roots of metacognition in human development. We summarize research on uncertainty monitoring by humans, monkeys, and a dolphin within perceptual and metamemory tasks. We extend phylogenetically the search for metacognitive capacities by considering studies that have tested less (...)
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  12. Friederike Moltmann (2009). Degree Structure as Trope Structure: A Trope-Based Analysis of Positive and Comparative Adjectives. Linguistics and Philosophy 32 (1):51-94.score: 6.0
    This paper explores a novel analysis of adjectives in the comparative and the positive based on the notion of a trope, rather than the notion of a degree. Tropes are particularized properties, concrete manifestations of properties in individuals. The point of departure is that a sentence like ‘John is happier than Mary’ is intuitively equivalent to ‘John’s happiness exceeds Mary’s happiness’, a sentence that expresses a simple comparison between two tropes, John’s happiness and Mary’s happiness. The analysis received particular support (...)
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  13. Charles B. Cross (2008). Antecedent-Relative Comparative World Similarity. Journal of Philosophical Logic 37 (2):101-120.score: 6.0
    In “Backward Causation and the Stalnaker–Lewis Approach to Counterfactuals,” Analysis 62:191–7, (2002), Michael Tooley argues that if a certain kind of backward causation is possible, then a Stalnaker–Lewis comparative world similarity account of the truth conditions of counterfactuals cannot be sound. In “Tooley on Backward Causation,” Analysis 63:157–62, (2003), Paul Noordhof argues that Tooley’s example can be reconciled with a Stalnaker–Lewis account of counterfactuals if the comparative world similarity relation on which the Stalnaker–Lewis account relies is allowed to be antecedent-relative. (...)
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  14. George P. Fletcher (2007). The Grammar of Criminal Law: American, Comparative, and International. Oxford University Press.score: 6.0
    The Grammar of Criminal Law is a 3-volume work that addresses the field of international and comparative criminal law, with its primary focus on the issues of international concern, ranging from genocide, to domestic efforts to combat terrorism, to torture, and to other international crimes. The first volume is devoted to foundational issues. The Grammar of Criminal Law is unique in its systematic emphasis on the relationship between language and legal theory; there is no comparable comparative study of legal language. (...)
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  15. Joseph Kaipayil (1995). The Epistemology of Comparative Philosophy: A Critique with Reference to P.T. Raju's Views. Rome: Centre for Indian and Inter-Religious Studies.score: 6.0
    Even as dismissive of pursuing Comparative Philosophy for achieving East-West synthesis in philosophy, the author maintains the need for “open philosophizing.” “Open philosophizing” is one characterized by dialogical openness to culturally diverse philosophical traditions and thought-patterns.
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  16. G. S. Axtell (1991). Comparative Dialectics: Nishida Kitarō's Logic of Place and Western Dialectical Thought. Philosophy East and West 41 (2):163-184.score: 6.0
    Philosophical anthropologist Mircea Eliade once said that "the union of opposites" is a basic category of archaic ontology and comparative world religions. In this paper I develop the theory of contrariety or opposition as a prime focus for East/West comparative philosophy. The paper considers especially Nishida Kitaro's later works and the complex phrase "zettai mujuntekijikodbitsu," variously translated by Schinzinger as "absolute contradictory self-identity," "the self-identity of absolute contradictories," or more simply as "oneness" or "unity" of opposites.
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  17. John R. Shook (2009). Comparative Political Philosophy: Categorizing Political Philosophies Using Twelve Archetypes. Metaphilosophy 40 (5):633-655.score: 6.0
    Abstract: Comparative political philosophy can be stimulated by imposing a categorization scheme on possible varieties of political philosophies. This article develops a categorization scheme using four essential features of political philosophies, resulting in twelve archetypal political philosophies. The four essential features selected are a political philosophy's views concerning human nature, the proper function of morality, the best form of society, and the highest responsibility of citizenship. The twelve archetypal political philosophies range from the communal (Rousseau), the democratic (J. S. Mill), (...)
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  18. Monika Piotrowska (2009). What Does It Mean to Be 75% Pumpkin? The Units of Comparative Genomics. Philosophy of Science 76 (5):838-850.score: 6.0
    Comparative genomicists seem to be convinced that the unit of measurement employed in their studies is a gene that drives the function of cells and ultimately organisms. As a result, they have come to some substantive conclusions about how similar humans are to other organisms based on the percentage of genetic makeup they share. I argue that the actual unit of measurement employed in the studies corresponds to a structural rather than a functional gene concept, thus rendering many of the (...)
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  19. Robin R. Radtke (2008). Role Morality in the Accounting Profession – How Do We Compare to Physicians and Attorneys? Journal of Business Ethics 79 (3):279 - 297.score: 6.0
    Role morality can be defined as “claim(ing) a moral permission to harm others in ways that, if not for the role, would be wrong” (A. Applbaum: 1999, Ethics for Adversaries: The Morality of Roles in Public and Professional Life (Princeton University Press, Princeton, NJ) p. 3). Adversarial situations resulting in role morality occur most frequently in the fields of law, business, and government. Within the realm of accounting, professional obligations may place the accountant in a situation where he/she is susceptible (...)
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  20. David Edward Shaner (1989). Science and Comparative Philosophy: Introducing Yuasa Yasuo. E.J. Brill.score: 6.0
    NAGATOMO SHIGENORI PRELUDE: INTRODUCING YUASA YASUO) An Initial Encounter with Professor YUASA In June,, TP Kasulis1 and I went to see Professor Yuasa at ...
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  21. Ulrich Libbrecht (2007). Within the Four Seas--: Introduction to Comparative Philosophy. Peeters.score: 6.0
    This book explains how a comparative model, based on the paradigm-free axes of energy and information, accommodates the current world-views of Taoism, Buddhism ...
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  22. John Nerbonne (1995). Nominal Comparatives and Generalized Quantifiers. Journal of Logic, Language and Information 4 (4):273-300.score: 6.0
    This work adopts the perspective of plural logic and measurement theory in order first to focus on the microstructure of comparative determiners; and second, to derive the properties of comparative determiners as these are studied in Generalized Quantifier Theory, locus of the most sophisticated semantic analysis of natural language determiners. The work here appears to be the first to examine comparatives within plural logic, a step which appears necessary, but which also harbors specific analytical problems examined here.Since nominal comparatives involve (...)
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  23. Aaron Stalnaker (2005). Comparative Religious Ethics and the Problem of “Human Nature”. Journal of Religious Ethics 33 (2):187-224.score: 6.0
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi on (...)
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  24. Elizabeth M. Bucar, Grace Y. Kao & Irene Oh (2010). Sexing Comparative Ethics: Bringing Forth Feminist and Gendered Perspectives. Journal of Religious Ethics 38 (4):654-659.score: 6.0
    This collaborative companion piece, written as a postscript to the three preceding essays, highlights four themes in comparative religious ethics that emerge through our focus on sex and gender: language, embodiment, justice, and critique.
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  25. Herbert Kubicek (2010). Introduction: Conceptual Framework and Research Design for a Comparative Analysis of National eID Management Systems in Selected European Countries. [REVIEW] Identity in the Information Society 3 (1):5-26.score: 6.0
    This paper introduces the objectives and basic approach of a collaborative comparative research project on the introduction of national electronic Identity Management Systems (eIDMS) in Member States of the European Union. Altogether eight country case studies have been produced in two waves by researchers in the respective countries, which will be presented in the following articles in this special issue. The studies adopt a common conceptual framework and use the same terminology, which will be presented in this introduction, just as (...)
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  26. Linton Wang (2008). Epistemic Comparative Conditionals. Synthese 162 (1):133 - 156.score: 6.0
    The interest of epistemic comparative conditionals comes from the fact that they represent genuine ‘comparative epistemic relations’ between propositions, situations, evidences, abilities, interests, etc. This paper argues that various types of epistemic comparative conditionals uniformly represent comparative epistemic relations via the comparison of epistemic positions rather than the comparison of epistemic standards. This consequence is considered as a general constraint on a theory of knowledge attribution, and then further used to argue against the contextualist thesis that, in some cases, considering (...)
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  27. Peter H. Schwartz (2009). Disclosure and Rationality: Comparative Risk Information and Decision-Making About Prevention. Theoretical Medicine and Bioethics 30 (3):199-213.score: 6.0
    With the growing focus on prevention in medicine, studies of how to describe risk have become increasing important. Recently, some researchers have argued against giving patients “comparative risk information,” such as data about whether their baseline risk of developing a particular disease is above or below average. The concern is that giving patients this information will interfere with their consideration of more relevant data, such as the specific chance of getting the disease (the “personal risk”), the risk reduction the treatment (...)
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  28. Sumner B. Twiss (2005). Comparative Ethics, a Common Morality, and Human Rights. Journal of Religious Ethics 33 (4):649-657.score: 6.0
    This essay is a brief attempt to summarize and evaluate the contributions that "Democracy and Tradition" makes to the field of comparative ethics. It is argued that the potential impact of these contributions would be strengthened by engagement with the common morality already imbedded in international human rights norms.
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  29. Kevin Schilbrack (2002). Teaching Comparative Religious Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 30 (2):295 - 312.score: 6.0
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy (exceptions include Lovin and Reynolds; Juergensmeyer; Twiss). The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, Regina Wolfe (...)
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  30. Richard Dietz (2013). Comparative Concepts. Synthese 190 (1):139-170.score: 6.0
    Comparative concepts such as greener than or higher than are ways of ordering objects. They are fundamental to our grasp of gradable concepts, that is, the type of meanings expressed by gradable general terms, such as "is green" or "is high", which are embeddable in comparative constructions in natural language. Some comparative concepts seem natural, whereas others seem gerrymandered. The aim of this paper is to outline a theoretical approach to comparative concepts that bears both on the account of naturalness (...)
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  31. Jaap Hage (2004). Comparing Alternatives in the Law. Artificial Intelligence and Law 12 (3):181-225.score: 6.0
    This paper argues the thesis that a particular style of reasoning, qualitative comparative reasoning (QCR), plays a role in at least three areas of legal reasoning that are central in AI and law research, namely legal theory construction, case-based reasoning in the form of case comparison, and legal proof. The paper gives an informal exposition of one particular way to deal with QCR, based on the author’s previous work on reason-based logic (RBL). Then it contains a substantially adapted formalisation of (...)
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  32. John Braisted Carman, Mark Juergensmeyer & William Darrow (eds.) (1991). A Bibliographic Guide to the Comparative Study of Ethics. Cambridge University Press.score: 6.0
    This bibliography is the culmination of four years' work by a team of noted scholars; its annotated entries are organized by religious tradition and cover each tradition's central concepts, offering a judicious selection of primary and secondary works as well as recommendations of cross-cultural topics to be explored. Specialists in the history and literature of religions and comparative religion will find this bibliography a valuable research tool.
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  33. Roderick Hindery (2008). Comparative Ethics, Ideologies, and Critical Thought. Journal of Religious Ethics 36 (2):215-231.score: 6.0
    After the publication of my book and various articles about comparative religious ethics, obstacles in the field's further development seemed to mount as swiftly as practical issues seemed to trumpet the need for global ethics more loudly. Driven by impatience, I wondered if I were fiddling in unending discussion while the planet burned. As others persevered and evolved productively in addressing developmental issues in the field directly, I began to work through the lens of a less direct, but complementary, perspective: (...)
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  34. John Kelsay (2010). Response to Papers for “Ethnography, Anthropology, and Comparative Religious Ethics” Focus. Journal of Religious Ethics 38 (3):485-493.score: 6.0
    The Center for the Study of World Religions (CSWR) project represented here through papers by Thomas Lewis, Aaron Stalnaker, Hans Lucht, and Lee Yearley (with responses) was motivated by the judgment that the trend toward a focus on virtue ethics, with attendant concern for techniques of forming selves, creates an opportunity for a dialogue with ethnographers. I argue that the CSWR essays neglect social and institutional considerations, as well as overdrawing the distinction between “formalist” and virtue approaches to the study (...)
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  35. Y. Ilker Topcu (2010). Have Ethical Perceptions Changed? A Comparative Study on the Ethical Perceptions of Turkish Faculty Members. Journal of Academic Ethics 8 (2):137-151.score: 6.0
    This study presents a comparative investigation of ethical perceptions of the faculty members, working in selected departments of Turkish universities. A descriptive research design is used in order to reveal the perceptions regarding the ethical dilemmas related to instruction, research, and outside employment activities in both 2003 and 2008. The set of activities that are considered unethical by faculty members, as well as the occurrence of potential ethical dilemmas are identified on a comparative basis. According to the findings of the (...)
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  36. Maria Aloni & Floris Roelofsen (2014). Indefinites in Comparatives. Natural Language Semantics 22 (2):145-167.score: 6.0
    The goal of this paper is to explain the meaning and distribution of indefinites in comparatives, focusing on English some and any and German irgend-indefinites. We consider three competing theories of comparatives in combination with an alternative semantics of some and any, and a novel account of stressed irgend-indefinites. One of the resulting accounts, based on Heim’s analysis of comparatives, predicts all the relevant differences in quantificational force, and explains why free choice indefinites are licensed in comparatives.
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  37. Mark Purdon (2013). Land Acquisitions in Tanzania: Strong Sustainability, Weak Sustainability and the Importance of Comparative Methods. [REVIEW] Journal of Agricultural and Environmental Ethics 26 (6):1127-1156.score: 6.0
    This paper distinguished different analytical approaches to the evaluation of the sustainability of large-scale land acquisitions—at both the conceptual and methodological levels. First, at the conceptual level, evaluation of the sustainability of land acquisitions depends on what definition of sustainability is adopted—strong or weak sustainability. Second, a lack of comparative empirical methods in many studies has limited the identification of causal factors affecting sustainability. An empirical investigation into the sustainability of land acquisitions in Tanzania that employs these existing concepts in (...)
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  38. Timothy P. Jackson (1999). Naturalism, Formalism, and Supernaturalism: Moral Epistemology and Comparative Ethics. Journal of Religious Ethics 27 (3):477 - 506.score: 6.0
    If the much discussed fragmentation of the West means that we can seldom hold constructive moral conversations with our near neighbors, why imagine that comparative ethics is feasible as a critical enterprise with a coherent method? How, more specifically, do we understand the relative merits of naturalism, formalism, and supernaturalism as ethical orientations? The author addresses these questions first by examining the meaning of the quoted terms, then by criticizing the inordinate optimism of most naturalisms and formalisms. The article ends (...)
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  39. Linton Wang & Wei-Fen Ma (2014). Comparative Syllogism and Counterfactual Knowledge. Synthese 191 (6):1327-1348.score: 6.0
    Comparative syllogism is a type of scientific reasoning widely used, explicitly or implicitly, for inferences from observations to conclusions about effectiveness, but its philosophical significance has not been fully elaborated or appreciated. In its simplest form, the comparative syllogism derives a conclusion about the effectiveness of a factor (e.g. a treatment or an exposure) on a certain property via an experiment design using a test (experimental) group and a comparison (control) group. Our objective is to show that the comparative syllogism (...)
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  40. Christian Coseru (2014). Buddhism, Comparative Neurophilosophy, and Human Flourishing. Zygon 49 (1):208-219.score: 6.0
    Owen Flanagan's The Bodhisattva's Brain represents an ambitious foray into cross-cultural neurophilosophy, making a compelling, though not entirely unproblematic, case for naturalizing Buddhist philosophy. While the naturalist account of mental causation challenges certain Buddhist views about the mind, the Buddhist analysis of mind and mental phenomena is far more complex than the book suggests. Flanagan is right to criticize the Buddhist claim that there could be mental states that are not reducible to their neural correlates; however, when the mental states (...)
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  41. Valérie Dullion (forthcoming). Droit Comparé Pour Traducteurs : De la Théorie à la Didactique de la Traduction Juridique. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-16.score: 6.0
    Theorists of legal translation generally describe it as an interdisciplinary activity whose methodology draws deeply upon comparative law. In practice, how can we apply this theoretical paradigm to translator training? This article examines methods of integrating comparative law with the acquisition of knowledge and know-how that constitute the translator’s core competences, emphasizing the resolution of legal terminology problems resulting from incongruencies between legal systems. Given that the goal is to compare law for the purposes of translation, it is useful to (...)
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  42. John Kelsay (2012). The Present State of the Comparative Study of Religious Ethics: An Update. Journal of Religious Ethics 40 (4):583-602.score: 6.0
    A survey of developments over the last forty years suggests that little progress has been made in the development of comparative religious ethics as a discipline. While authors working in this field have produced a number of interesting works, the field lacks structure, including an agreement on the basic purpose, terms, and approaches by which contributions may be evaluated as better or worse. I provide an account of this history, suggesting that a way forward will involve marrying ethicists' interest in (...)
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  43. Irina Meketa (forthcoming). A Critique of the Principle of Cognitive Simplicity in Comparative Cognition. Biology and Philosophy:1-15.score: 6.0
    A widespread assumption in experimental comparative (animal) cognition is that, barring compelling evidence to the contrary, the default hypothesis should postulate the simplest cognitive ontology (mechanism, process, or structure) consistent with the animal’s behavior. I call this assumption the principle of cognitive simplicity (PoCS). In this essay, I show that PoCS is pervasive but unjustified: a blanket preference for the simplest cognitive ontology is not justified by any of the available arguments. Moreover, without a clear sense of how cognitive ontologies (...)
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  44. Peter Alrenga & Christopher Kennedy (2014). No More Shall We Part: Quantifiers in English Comparatives. Natural Language Semantics 22 (1):1-53.score: 6.0
    It is well known that the interpretation of quantificational expressions in the comparative clause poses a serious challenge for semantic analyses of the English comparative. In this paper, we develop a new analysis of the comparative clause designed to meet this challenge, in which a silent occurrence of the negative degree quantifier no (observed overtly in collocations like no more, no greater, etc.) interacts with other quantificational expressions to derive the observed range of interpretations. Although our analysis incorporates ideas from (...)
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  45. Xize Deng (2010). Problem and Method: The Possibility of Comparative Study—Using “Lun Liujia Yaozhi” as an Example. [REVIEW] Frontiers of Philosophy in China 5 (4):575-600.score: 6.0
    On the basis of general characteristics, comparative studies can be restricted by cross-cultural comparison in a narrow sense. In this paper, I take Chinese philosophy as an example to investigate the current problems within comparative studies. However, it is possible to embark on comparative study. Lun Liujia Yaozhi 论六家要旨 ( Discussion on the Main Points of the Six Schools ) conducts a successful comparison, from which we can extract the comparative method of Problem and Method, and it points directly to (...)
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  46. Michael Freeden & Andrew Vincent (eds.) (2012). Comparative Political Thought: Theorizing Practices. Routledge.score: 6.0
    This edited book introduces students and scholars to Comparative Political Thought.
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  47. Jo-Wang Lin (2009). Chinese Comparatives and Their Implicational Parameters. Natural Language Semantics 17 (1):1-27.score: 6.0
    This paper argues that superiority comparatives in Mandarin Chinese are all phrasal comparatives that can be directly interpreted, and makes a new suggestion of taking the bǐ-phrase (‘compare-phrase’) to be an adjunct and one constituent, but with bǐ-shells. This syntactic analysis allows one to combine into one phrase various compared constituents that would otherwise not be analyzed as forming a phrase by themselves. Semantically, in extension of work by Heim as well as Bhatt and Takahashi, bǐ is taken to compare (...)
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  48. M. V. Dougherty (2004). The Comparative Set Fallacy. Argumentation 18 (2):213-222.score: 6.0
    This paper argues for the validity of inferences that take the form of: A is more X than B; therefore A and B are both X. After considering representative counterexamples, it is claimed that these inferences are valid if and only if the comparative terms in the inference are taken from no more than one comparative set, where a comparative set is understood to be comprised of a positive, comparative, and superlative, represented as {X, more X than, most X}. In (...)
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  49. Kevin Schilbrack (2012). Assessing Wesley Wildman's Religious Philosophy as Multidisciplinary Comparative Inquiry. Sophia 51 (2):303-309.score: 6.0
    Wesley Wildman is one of the foremost philosophers of religion calling for the evolution of the discipline from its present narrow focus on theistic beliefs to become a discipline concerned with religions in all their diversity. Towards this end, he proposes that philosophers of religion understand what they do as multidisciplinary comparative inquiry. This article assesses his proposal.
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