Search results for 'Daniel Anderson Arnold' (try it on Scholar)

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  1.  15
    Myra Christopher, Nick Shuler, Lisa Robin, Ben Rich, Steve Passik, Carlton Haywood, Carmen Green, Aaron Gilson, Lennie Duensing, Robert Arnold, Evan Anderson & Richard Payne (2010). A Rose by Any Other Name: Pain Contracts/Agreements. American Journal of Bioethics 10 (11):5-12.
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  2. Kathleen Gallagher, Michael Anderson & Peter J. Arnold (2005). Index to Volume 39. Journal of Aesthetic Education 39 (4).
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  3.  4
    Christa Acampora, Anita Allen, Andrew Altman, Paul Anand, Scott Anderson, Robin Andreasen, Scott Arnold, Birmingham Elizabeth Ashford, Kim Atkins & Ludvig Beckman (2007). Recognition of Reviewers. Journal of Social Philosophy 38 (4):507-510.
  4. R. P. Abeles, J. Adelson, A. Ahlgren, M. D. S. Ainsworth, G. W. Allport, R. Alpert, D. Anderson, M. Arnold, J. Aronfreed & Averill Jr (1975). The Numbers in Italics Refer to the Pages on Which the Complete References Are Listed. In David J. DePalma & Jeanne M. Foley (eds.), Moral Development: Current Theory and Research. Distributed by Halsted Press
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  5.  40
    Daniel Anderson Arnold (2012). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Columbia University Press.
    Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists believe that the mental continuum is uninterrupted ..
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  6. Dan Arnold (2014). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Cup.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of (...)
     
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  7.  5
    Reviewed by Megan Crowley-Matoka & Robert M. Arnold (2015). Review of The Bioethics of Pain Management: Beyond Opioids by Daniel S. Goldberg. [REVIEW] American Journal of Bioethics 15 (4):W1 - W3.
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  8. Dan Arnold (2012). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Cup.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of (...)
     
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  9.  49
    N. Scott Arnold (1983). Hume's Skepticism About Inductive Inference. Journal of the History of Philosophy 21 (1):31-56.
    In lieu of an abstract, here is a brief excerpt of the content: Hume's Skepticism about Inductive Inference N. SCOTT ARNOLD IT HAS BEEN A COMMONPLACE among commentators on Hume's philosophy that he was a radical skeptic about inductive inference. In addition, he is alleged to have been the first philosopher to pose the so-called problem of induction. Until recently, however, Hume's argument in this connection has not been subject to very close scrutiny. As attention has become focused on (...)
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  10. Gordon G. Gallup Jr, James R. Anderson & Daniel J. Shillito (2002). The Mirror Test. In Marc Bekoff, Colin Allen & Gordon M. Burghardt (eds.), The Cognitive Animal: Empirical and Theoretical Perspectives on Animal Cognition. MIT Press
     
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  11.  2
    Daniel J. Mayor, Richard Sanders, Sarah L. C. Giering & Thomas R. Anderson (2014). Microbial Gardening in the Ocean's Twilight Zone: Detritivorous Metazoans Benefit From Fragmenting, Rather Than Ingesting, Sinking Detritus. Bioessays 36 (12):1132-1137.
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  12. C. Arnold Anderson (1954). Human Nature: The Common Concern of the Humane Disciplines. Ethics 64 (3):169-185.
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  13.  4
    Daniel John Anderson (2015). Creating Investors, Not Tourists: How to Care for the Linguistic Ecosystem. Childhood and Philosophy 11 (22):283-297.
    The role of the facilitator within Communities of Philosophical Inquiry has often been allocated to structuring group interactions and/or affirming participants' contributions. In this paper, however, it will be argued that facilitators must take a far more active role in dialogue than has hereto been recognized. This is the case because, when left to its own devices, CPI dialogue often devolves into mere opinion tourism, becomes obscure, and/or is drowned by an excess of irrelevant content. It will be argued that (...)
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  14.  96
    Daniel E. Anderson (1967). Socrates' Concept of Piety. Journal of the History of Philosophy 5 (1):1-13.
    This article, Based on a study of the "euthyphro," "apology" and "crito," suggests that for socrates (and therefore, Presumably, The young plato) piety is service to the dialectic, And that for socrates the dialectic itself takes over the position reserved in the popular religion for the gods (thus making socrates guilty, At least metaphorically, Of the charge of believing in "other new divine powers"). Part one seeks to establish that the dialectic controls the pious man's beliefs; part two, That it (...)
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  15. Daniel Anderson (2003). Prosumer Approaches to New Media Composition: Consumption and Production in Continuum. Kairos 8 (1).
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  16.  63
    Daniel E. Anderson (1971). The Theory of Recollection in Plato's Meno. Southern Journal of Philosophy 9 (3):225-235.
  17.  3
    Garth R. Anderson, Daniel L. Stoler & Bruce M. Brenner (2001). Cancer: The Evolved Consequence of a Destabilized Genome. Bioessays 23 (11):1037-1046.
  18.  32
    Daniel E. Anderson (1980). Descartes and Atheism. Tulane Studies in Philosophy 29:11-24.
  19.  38
    Daniel E. Anderson (1965). Introspection. Southern Journal of Philosophy 3 (3):115-121.
  20.  44
    Daniel Arnold (2001). Of Intrinsic Validity: A Study on the Relevance of Purva Mimamsa. Philosophy East and West 51 (1):26-53.
    The Mīmāṃsāka doctrine of "svatah prāmānya" has seldom been given the serious philosophical attention it deserves. This doctrine in fact grows out of a sophisticated critique of epistemological foundationalism. This critique, as well as the larger project that it serves, has striking similarities with the philosophical project advanced in William Alston's "Perceiving God". A comparison of the two helps to highlight the strengths and the problems of both projects, and shows, perhaps more importantly, that the Mīmāṃsāka doctrine is in fact (...)
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  21.  29
    Daniel E. Anderson (1963). The Paradox of Parmenides. Southern Journal of Philosophy 1 (3):20-29.
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  22.  7
    Daniel R. Anderson, Deborah G. Kemler & Bryan E. Shepp (1973). Selective Attention and Dimensional Learning: A Logical Analysis of Two-Stage Attention Theories. Bulletin of the Psychonomic Society 2 (5):273-275.
  23.  11
    Daniel E. Anderson (1979). A Note on the Syntheticity of Mathematical Propositions in Kant'sprolegomena. Southern Journal of Philosophy 17 (2):149-153.
  24.  3
    John R. Anderson, Deb K. Roy, Alex P. Pentland, Vincent Awmm Aleven, Kenneth R. Koedinger, Yafen Lo, Ashley Sides, Joseph Rozelle, Daniel Osherson & Bruno Laeng (2002). Regular Articles Perceiving Temporal Regularity in Music* 1 Edward W. Large, Caroline Palmer Memory for Goals: An Activation-Based Model* 39 Erik M. Altmann, J. Gregory Trafton. [REVIEW] Cognitive Science 26 (837):839.
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  25.  10
    Daniel Arnold (1997). Much Ado About Nothing. Process Studies 26 (3/4):218-237.
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  26.  4
    Mary Louise Arnold, Victor Battistich, Roger Bergman, Marvin Berkowitz, Celeste Broady, Daniel Brugman, Amanda Cain, Gustavo Carlo, David Carr & William Casebeer (2006). Jme Referees in 2005. Journal of Moral Education 35 (2):282-284.
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  27.  4
    Anita Allen, Andrew Altman, Erik A. Anderson, David Archard, Faith Armitage, Gustaf Arrhenius, Marcus Arvan, Michael Bacon, Daniel Bar-Tal & Paul Benson (2010). Recognition of Reviewers. Journal of Social Philosophy 41 (4):399-402.
  28.  7
    Daniel Arnold (2001). Of Intrinsic Validity: A Study on the Relevance of Pūrva Mīmāṃsā. Philosophy East and West 51 (1):26 - 53.
    The Mīmāṃsāka doctrine of "svatah prāmānya" ("intrinsic validity") has seldom been given the serious philosophical attention it deserves. This doctrine in fact grows out of a sophisticated critique of epistemological foundationalism. This critique, as well as the larger project that it serves, has striking similarities with the philosophical project advanced in William Alston's "Perceiving God". A comparison of the two helps to highlight the strengths and the problems of both projects, and shows, perhaps more importantly, that the Mīmāṃsāka doctrine is (...)
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  29.  3
    Anita Allen, Elizabeth S. Anderson, Erik A. Anderson, David Archard, Marcus Arvan, Linda Barclay, Marcia Baron, Daniel Bar-Tal, Debra Bergoffen & Alyssa Bernstein (2011). Recognition of Reviewers. Journal of Social Philosophy 42 (4):341-345.
  30.  6
    J. B. Schneewind, Paul Humphreys, Leonard Katz, Celia Wolf-Devine, George Graham, Daniel P. Anderson, Mary Ellen Waithe, Tibor R. Machan & Jonathan E. Adler (1996). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 69 (5):141 - 150.
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  31.  8
    Daniel Arnold, Kumārila. Stanford Encyclopedia of Philosophy.
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  32.  3
    Daniel Arnold (1998). Can Hartshorne Escape Dharmakīrti? Some Reflections with Implications for the Comparative Philosophy of Religion. American Journal of Theology and Philosophy 19 (1):3 - 33.
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  33.  2
    C. Arnold Anderson (1968). University Planning in an Underdeveloped Country. Minerva 7 (1-2):36-51.
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  34.  7
    Daniel E. Anderson & Frank L. Cleaver (1965). Venn-Type Diagrams for Arguments of N Terms. Journal of Symbolic Logic 30 (2):113-118.
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  35.  1
    Daniel Arnold (1997). Much Ado About Nothing: Thoughts on Neville’s Ontological Questions and Comparative Philosophy. Process Studies 26 (3/4):218-237.
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  36.  1
    C. Arnold Anderson (1965). Democracy and Excellence in American Secondary Education: A Study in Curriculum Theory. [REVIEW] Studies in Philosophy and Education 4 (1):6-14.
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  37. Garth R. Anderson & Daniel L. Stoler (1993). Anoxia, Wound Healing, VL30 Elements, and the Molecular Basis of Malignant Conversion. Bioessays 15 (4):265-272.
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  38. Daniel Anderson (1998). Hybrid://Literature/Cognition/Design. Kairos 3 (2).
     
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  39. Daniel Anderson (2010). I'm a Map, I'm a Green Tree. Kairos: A Journal of Rhetoric, Technology, and Pedagogy 15 (1):n1.
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  40. Daniel Anderson, Robin Seaton Brown, Todd Taylor & Kathryn Wymer (2002). Integrating Laptops Into Campus Learning: Theoretical, Administrative and Instructional Fields of Play. Kairos 7 (1).
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  41. Daniel E. Anderson (1993). The Masks of Dionysos: A Commentary on Plato's Symposium. State University of New York Press.
    The metaphysical center of Plato’s work has traditionally been taken to be his Doctrine of Forms; the epistemological center, the Doctrine of Recollection. The Symposium has been viewed as one of the clearest explanations of the first and Meno as one of the clearest explanations of the other. The Masks of Dionysos challenges these traditional interpretations.
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  42. Daniel A. Arnold (2002). Mimam&dotbelow;sakas and Madhyamikas Against the Buddhist Epistemologists: A Comparative Study of Two Indian Answers to the Question of Justification. Dissertation, The University of Chicago
    This dissertation consists in a philosophically constructive engagement with two different critiques of the Buddhist epistemological tradition stemming from Dignaga and Dharmakirti . The tradition of Dignaga and Dharmakirti, which was particularly important to the development of pan-Indian canons of reasoned argumentation, may plausibly be characterized as foundationalist. The traditions that follow the epistemologists in deploying these canons of reasoning are often taken as coextensive with or definitive of "philosophy" in classical India. Against this current, the dissertation aims at retrieving (...)
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  43. Matthew Caleb Flamm, John Lachs, Daniel Moreno Moreno, Glenn Tiller, Nathan Houser, Krzysztof Chris Piotr Skowronski, Michael Brodrick, Vincent Colapietro & Douglas Anderson (2009). 10. Responses to Friendly Critics Responses to Friendly Critics (Pp. 596-648). Transactions of the Charles S. Peirce Society 45 (4).
     
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  44. Jane Griffiths, Sarah Gordon, Fabian Alfie, Joseph Grossi, Z. J. Kosztolnyik, John R. C. Martyn, Donald Cooper, Wendy Pfeffer, Daniel Gustav Anderson, Jane Gilbert, Miri Rubin, Paul Warde, Jan M. Ziolkowski, James A. Schultz & John Alexander (2004). Medievalia Et Humanistica No. 30: Studies in Medieval and Renaissance Culture. Rowman & Littlefield Publishers.
    Since its founding in 1943, Medievalia et Humanistica has won worldwide recognition as the first scholarly publication in America to devote itself entirely to medieval and Renaissance studies. Since 1970, a new series, sponsored by the Modern Language Association of America and edited by an international board of distinguished scholars and critics, has published interdisciplinary articles. In yearly hardbound volumes, the new series publishes significant scholarship, criticism, and reviews treating all facets of medieval and Renaissance culture: history, art, literature, music, (...)
     
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  45.  1
    Matthew Arnold & James Gribble (1967). Matthew Arnold. Collier-Macmillan Macmillan.
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  46.  5
    Elizabeth S. Anderson (1995). The Democratic University: The Role of Justice in the Production of Knowledge*: ELIZABETH S. ANDERSON. Social Philosophy and Policy 12 (2):186-219.
    What is the proper role of politics in higher education? Many policies and reforms in the academy, from affirmative action and a multicultural curriculum to racial and sexual harassment codes and movements to change pedagogical styles, seek justice for oppressed groups in society. They understand justice to require a comprehensive equality of membership: individuals belonging to different groups should have equal access to educational opportunities; their interests and cultures should be taken equally seriously as worthy subjects of study, their persons (...)
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  47.  35
    David Leech Anderson (2012). Causality-Dependent Consciousness and Consciousness-Dependent Causality. Journal of Consciousness Studies 19 (5-6):5-6.
    This paper has two main goals. First, it asks whether causality is an adequate foundation for those theories of cognition and consciousness that are built upon it. The externalist revolution has reconceived all three dimensions of cognition -- the semantic, the epistemological, and the mental -- upon a foundation of 'causal connections of the appropriate type'. Yet, these new theories almost completely ignore the long-standing controversies surrounding the very nature of causality, and the very real threat that 'causality' may be (...)
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  48.  87
    L. V. Anderson (1984). Lyle V. Anderson -- The Representation and Resolution of the Nuclear Conflict. Philosophy and Social Criticism 10 (3-4):67-79.
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  49. John Anderson, Graham Cullum & Kimon Lycos (1982). Art & Reality John Anderson on Literature and Aesthetics.
     
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  50.  3
    John R. Anderson & Alison Gopnik, Marshall M. Weinberg Conference: The Future of Cognitive Science - Thursday Afternoon (Oct. 16, 2008) Session: John R. Anderson and Alison Gopnik. [REVIEW]
    Six leading experts speak about the future of cognitive science.
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