Search results for 'Daniel I. A. Cohen' (try it on Scholar)

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  1. William Cecil Dampier Dampier & I. Bernard Cohen (1961). A History of Science and its Relations with Philosophy & Religion. 4th Ed., Reprinted with a Postscript by I. Bernard Cohen. [REVIEW] University Press.
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  2.  65
    L. Jonathan Cohen (1980). Whose is the Fallacy? A Rejoinder to Daniel Kahneman and Amos Tversky. Cognition 8 (March):89-92.
  3. Carl Cohen (1971). Have I a Right to a Voice in Decisions That Affect My Life? Noûs 5 (1):63-79.
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  4.  37
    Daniel I. A. Cohen (1994). The Hate That Dare Not Speak its Name: Pornography Qua Semi-Political Speech. [REVIEW] Law and Philosophy 13 (2):195 - 239.
    In this essay we shall examine the contemporary jurisprudential thinking and legal precedents surrounding the issue of the sanctionability of pornography. We shall catalogue them by their logical presumptions, such as whether they view pornography as speech or act, whether they view pornography as obscenity, political hate-speech or anomalous other, whether they would scrutinize legislation governing pornography by a balancing of the harm of repression against the harm of permission, and who exactly they view as the victims.We shall take a (...)
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  5. I. Bernard Cohen & Everett Mendelsohn (1984). Transformation and Tradition in the Sciences Essays in Honor of I. Bernard Cohen. Monograph Collection (Matt - Pseudo).
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  6.  32
    Alix A. Cohen (2007). A Kantian Stance on Teleology in Biology. South African Journal of Philosophy 26 (2):109 - 121.
    The aim of this paper is to show firstly why Kant believes we should hang on to teleology, and, secondly, that his views on the matter are still relevant to contemporary epistemology despite the fact that theories of evolution now allow purely mechanical explanations of organic processes. By considering Kant’s account in light of that of Daniel Dennett, I elucidate what I believe to be the strength of Kant’s theory, namely, the pragmatic role it assigns to reflective teleological principles. (...)
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  7. Daniel H. Cohen & John Rosenwald, Once Upon an Argument: Being the Account of a Dialogue Between a Poet and a Philosopher, Both Ancient.
    A complex network of reciprocal relations connect arguments and stories. Arguments can occur in stories and stories can be parts of arguments. Further, stories can themselves be arguments. Whether a text or exchange serves as an argument partly depe nds on how we read it, i.e., on the story we tell about it and how well we argue for that story, but the circle is not as vicious as it appears. Or at least, that is the story we present and (...)
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  8. C. B. Cohen, S. E. Wheeler & D. A. Scott (2000). Prayer is Therapy-Cynthia B. Cohen, Sondra E. Wheeler, and David A. Scott Reply. Hastings Center Report 30 (6):5-5.
     
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  9.  21
    Joshua Cohen (1982). Marx's Theory of History: A Defence by G. A. Cohen. Journal of Philosophy 79 (5):253-273.
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  10.  7
    A. E. Westra, R. N. Sukhai, J. M. Wit, I. D. de Beaufort & A. F. Cohen (2010). Acceptable Risks and Burdens for Children in Research Without Direct Benefit: A Systematic Analysis of the Decisions Made by the Dutch Central Committee. Journal of Medical Ethics 36 (7):420-424.
    Objectives To evaluate whether the requirement of “minimal risk and burden” for paediatric research without direct benefit to the subjects compromises the ability to obtain data necessary for improving paediatric care. To provide evidence-based reflections on the EU recommendation that allows for a higher level of risk. Design and setting Systematic analysis of the approval/rejection decisions made by the Dutch Central Committee on Research involving Human Subjects (CCMO). Review methods The analysis included 165 proposals for paediatric research without direct benefit (...)
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  11.  1
    A. Wasserstein, M. R. Cohen & I. E. Drabkin (1962). A Source Book in Greek Science. Journal of Hellenic Studies 82 (22):186.
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  12.  26
    Ted Cohen (2000). A Correction by Ted Cohen. Journal of Aesthetics and Art Criticism 58 (3):303.
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  13.  5
    L. Jonathan Cohen (1956). American Thought: A Critical Sketch. By M. R. Cohen (Edited by F. S. Cohen). (The Free Press, Glencoe, Illinois. 1954.Pp. 360. Price $5.00.). [REVIEW] Philosophy 31 (117):166-.
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  14. Stillman Drake (1960). The Birth of a New Physics by I. Bernard Cohen. [REVIEW] Isis: A Journal of the History of Science 51:578-578.
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  15.  10
    M. J. Edwards (2000). 'AM I A JEW?' S. J. D. Cohen: The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties . Pp. Xv + 426. Berkeley, Los Angeles, and London: University of California Press, 1999. Cased, £35. ISBN: 0-520-21141-. [REVIEW] The Classical Review 50 (01):129-.
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  16. Yehuda Elkana (1974). The Discovery of the Conservation of Energy with a Foreword by I. Bernard Cohen. Hutchinson Educational.
     
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  17. George Sarton (1949). A Source Book In Greek Science By Morris R. Cohen; I. E. Drabkin. [REVIEW] Isis: A Journal of the History of Science 40:277-278.
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  18.  12
    John L. Myres (1938). L. Delaporte, É. Drioton, A. Piganiol, R. Cohen: Atlas Historique. I. Ľantiquité. Pp. 20; Xxx Outline Maps. Paris: Les Presses Universitaires de France, 1937. Cardboard Cover, 36 Francs. [REVIEW] The Classical Review 52 (04):151-.
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  19.  8
    Peter Byrne (1992). David A. Pailin. A Gentle Touch: From a Theology of Handicap to a Theology of Being Human. London. S.P.C.K. 1992 X + 192.Robert L. Fastiggi. The Natural Theology of Yves de Paris. Atlanta Ga. Scholars Press. 1992. Pp 281. $19.95 Pbk.Merold Westphal. Hegel, Freedom and Modernity New York. State University Press of New York. 1992. Pp Xviii + 295.Paul Davies. The Mind of God: The Scientific Basis for a Rational World. New York. Simon and Schuster. Pp 245.Hiroshi Obayashi Ed. Death and Afterlife. New York. Greenwood Press. 1992. Pp Xxii + 209.B. M. Marshall. Theology and Dialogue: Essays in Conversation with George Lindbeck. Notre Dame Ind. University of Notre Dame. 1990. Pp 288. $29.95.Raymond I. Weiss. Maimonides' Ethics: The Encounter of Philosophic and Religious Morality. Chicago. University of Chicago Press. 1991. Pp 224. $23.95.David Ross Scully. Alfred North Whitehead: A First Look. New York. Vantage Press. 1991. Pp 96.Daniel A. Dombrowski. St John of the Cross: An Appreciation. Alb. [REVIEW] Religious Studies 28 (4):583.
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  20.  7
    R. B. Appleton (1917). Deigma, a First Greek Book Deigma, a First Greek Book. By Profs. C. F. Walters and R. S. Conway, with the Cooperation of Constance I. Daniel. Pp. Xxiii + 407. Murray.3s. 6d. [REVIEW] The Classical Review 31 (3-4):103-104.
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  21.  4
    John Curran (2014). C.I.I./P. II. Ameling, Cotton, Eck, Isaac, Kushnir-Stein, Misgav, Price, Yardeni Corpus Inscriptionum Iudaeae/Palaestinae. Volume II: Caesarea and the Middle Coast 1121–2160. With Contributions by R. Daniel, A. Ecker, M. Shenkar and C. Sode. With the Assistance of M. Heimbach, D. Koßmann and N. Schneider. Pp. Xxiv + 923, Ills, Maps.Berlin and Boston:De Gruyter,2011. Cased, €169.95, US$255. ISBN:978-3-11-022217-3. [REVIEW] The Classical Review 64 (2):595-597.
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  22.  6
    D. E. Eichholz (1960). The History of Science George Sarton: A History of Science. Vol. 2: Hellenistic Science and Culture in the Last Three Centuries B.C. Pp. Xxxvi+554; 112 Figs. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1959. Cloth, 63s. Net. Morris R. Cohen and I. E. Drabkin: A Source Book in Greek Science. Pp. Xxi+581; 120 Figs. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1959. Cloth, 60s. Net. [REVIEW] The Classical Review 10 (03):250-252.
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  23. James T. Cushing (1995). Karl-Otto Apel, Selected Essays, Volume I: Towards a Transcendental Semiotics (Atlantic Highlands: Humanities Press, 1994). Daniel Athearn, Scientific Nihilism and the Recovery of Physical. Graduate Faculty Philosophy Journal 18 (1).
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  24. L. Gordon (2011). Otherness Kant on Moral Attunement / I. Geiger ; The Proto-Ethical Dimension of Moods / Shlomo Cohen ; When Reason is in a Bad Mood: A Fanonian Philosophical Portrait. In Hagi Kenaan & Ilit Ferber (eds.), Philosophy's Moods: The Affective Grounds of Thinking. Springer
     
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  25. Paul-Hubert Poirier (1987). DUBOIS, Jean-Daniel, TARDIEU, Michel, Introduction à la littérature gnostique. Tome I. Histoire du mot « gnostique ». Instruments de travail. Collections retrouvées avant 1945DUBOIS, Jean-Daniel, TARDIEU, Michel, Introduction à la littérature gnostique. Tome I. Histoire du mot « gnostique ». Instruments de travail. Collections retrouvées avant 1945. [REVIEW] Laval Théologique et Philosophique 43 (2):280-282.
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  26.  19
    Attila Tanyi (2015). G. A. Cohen Why Socialism? című könyvéről (On G. A. Cohen’s Why Socialism?). In Balázs Böcskei & Miklós Sebők (eds.), Ötven könyv, amelyet minden baloldalinak ismernie kell (Fifty Books Everyone on the Left Should Know About). Kossuth 266-271.
    This is a short, critical introduction to Cohen's book and argument: that socialism is justified on several grounds contrary to common opinion. I present Cohen's arguments together with some potential problems as well as responses to them.
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  27. David Rondel (2012). G.A. Cohen and the Logic of Egalitarian Congruence. Socialist Studies 8 (1):82-100.
    In this article, I argue that G. A. Cohen’s defense of the feminist slogan, “The personal is political”, his argument against Rawls’s restriction of principles of justice to the basic structure of society, depends for its intelligibility on the ability to distinguish—with reasonable but perhaps not perfect precision—between those situations in which what Nancy Rosenblum has called “the logic of congruence” is validly invoked and those in which it is not. More importantly, I suggest that the philosophical shape of (...)
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  28.  26
    Dong-Ryul Choo (2014). EQUALITY, COMMUNITY, AND THE SCOPE OF DISTRIBUTIVE JUSTICE: A PARTIAL DEFENSE OF COHEN's VISION. Socialist Studies 10 (1):152-173.
    Luck egalitarians equalize the outcome enjoyed by people who exemplify the same degree of distributive desert by removing the influence of luck. They also try to calibrate differential rewards according to the pattern of distributive desert. This entails that they have to decide upon, among other things, the rate of reward, i.e., a principled way of distributing rewards to groups exercising different degrees of the relevant desert. However, the problem of the choice of reward principle is a relatively and undeservedly (...)
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  29.  25
    Dong-Ryul Choo (2014). Equality, Community, and the Scope of Distributive Justice: A Partial Defense of Cohen's Vision. Socialist Studies 10 (1):152-173.
    Luck egalitarians equalize the outcome enjoyed by people who exemplify the same degree of distributive desert by removing the influence of luck. They also try to calibrate differential rewards according to the pattern of distributive desert. This entails that they have to decide upon, among other things, the rate of reward, i.e., a principled way of distributing rewards to groups exercising different degrees of the relevant desert. However, the problem of the choice of reward principle is a relatively and undeservedly (...)
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  30.  5
    Richard A. Epstein (1998). The Right Set of Simple Rules: A Short Reply to Frederick Schauer and Comment on G. A. Cohen. Critical Review 12 (3):305-318.
    Abstract In Simple Rules for a Complex World, I outlined a set of legal rules that facilitate just and efficient social interactions among individuals. Frederick Schauer's critique of my book ignores the specific implications of my system in favor of a general critique of simplicity that overlooks the dangers to liberty when complex rules confer vast discretion on public figures. He also does not refer to the nonlibertarian features of my system that allow for overcoming holdout positions. These ?take (...)
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  31. John M. DePoe (2013). RoboMary, Blue Banana Tricks, and the Metaphysics of Consciousness: A Critique of Daniel Dennett's Apology for Physicalism. Philosophia Christi 15 (1):119-132.
    Daniel Dennett has argued that consciousness can be satisfactorily accounted for in terms of physical entities and processes. In some of his most recent publications, he has made this case by casting doubts on purely conceptual thought experiments and proposing his own thought experiments to "pump" the intuition that consciousness can be physical. In this paper, I will summarize Dennett's recent defenses of physicalism, followed by a careful critique of his position. The critique presses two flaws in Dennett's (...)
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  32. Peter Vallentyne (1998). Critical Notice of G.A. Cohen’s Self-Ownership, Freedom, and Equality. [REVIEW] Canadian Journal of Philosophy 28:609-626.
    G.A. Cohen’s book brings together and elaborates on articles that he has written on selfownership, on Marx’s theory of exploitation, and on the future of socialism. Although seven of the eleven chapters have been previously published (1977-1992), this is not merely a collection of articles. There is a superb introduction that gives an overview of how the chapters fit together and of their historical relation to each other. Most chapters have a new introduction and often a postscript or addendum (...)
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  33.  12
    Brendan Shea (2014). Leonard Cohen as a Guide to Life. In Jason Holt (ed.), Leonard Cohen and Philosophy: Various Positions. Open Court 3-15.
    As any fan of Leonard Cohen will tell you, many of his songs are deeply “philosophical,” in the sense that they deal reflectively and intelligently with the many of the basic issues of everyday human life, such as death, sex, love, God, and the meaning of life. It may surprise these same listeners to discover that much of academic philosophy (both past and present) has relatively little in common with this sort of introspective reflection, but is instead highly abstract, (...)
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  34. Sean Sayers (1984). Marxism and the Dialectical Method: A Critique of G.A. Cohen. Radical Philosophy 36 (36):4-13.
    The dialectical method, Marx Insisted, was at the basis of his account of society. In 1858, in a letter to Engels, he wrote: In the method of treatment the fact that by mere accident I again glanced through Hegel's Logic has been of great service to me... If there should ever be the time for such work again, I would greatly like to make accessible to the ordinary human intelligence, in two or three printer's sheets, what is rational in the (...)
     
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  35.  24
    Peter Mew (1986). G. A. Cohen on Freedom, Justice, and Capitalism. Inquiry 29 (1-4):305 – 313.
    This article offers certain criticisms of some of the main arguments and suggestions put forward by G. A. Cohen in his 1980 Isaac Deutscher Memorial Lecture. As against Cohen I argue: (i) that it is strategically irrelevant for committed socialists or Marxists to argue that capitalism is unjust; (ii) that the political quiescence of the proletariat has less to do with its sense of justice or other ideological factors than with non?ideological factors such as its realization that the (...)
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  36. Helga Varden (2010). G. A. Cohen's Rescuing Justice and Equality - A Critical Engagement. Social Philosophy Today 26:175-189.
    This paper critically engages Cohen’s rejection, in Rescuing Justice and Equality, of Rawls’s conception of redistributive justice. I argue that Cohen’s reading of Rawls is flawed and that his suggested revisions to Rawls’s theory are no improvement. The better interpretation involves seeing Rawls’s project as closer to Kant’s than, as Cohen assumes, to libertarians and egalitarians of his own stripe. Once we interpret Rawls as providing a so-called “public right” account and we add Kant’s account of “private (...)
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  37.  30
    Christopher Toner (2011). The Virtues (and a Few Vices) of Daniel Russell's Practical Intelligence and the Virtues. Journal of Moral Philosophy 8 (3):453-468.
    Daniel Russell's Practical Intelligence and the Virtues is principally a defense of the Aristotelian claim that phronesis is part of every unqualified virtue—a defense of what Russell calls "hard virtue theory" and "hard virtue ethics." The main support for this is the further claim that we would be unable to act well reliably, or form our character reliably, without phronesis performing its "twin roles": correctly identifying the mean of each virtue, and integrating the mean of each virtue with those (...)
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  38. Eddy A. Nahmias (2002). When Consciousness Matters: A Critical Review of Daniel Wegner's the Illusion of Conscious Will. [REVIEW] Philosophical Psychology 15 (4):527-541.
    In The illusion of conscious will , Daniel Wegner offers an exciting, informative, and potentially threatening treatise on the psychology of action. I offer several interpretations of the thesis that conscious will is an illusion. The one Wegner seems to suggest is "modular epiphenomenalism": conscious experience of will is produced by a brain system distinct from the system that produces action; it interprets our behavior but does not, as it seems to us, cause it. I argue that the evidence (...)
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  39.  1
    Roman Katsman (2015). Eric Gans’s Thinking on Origin, Culture, and the Jewish Question Vis-À-Vis Hermann Cohen’s Heritage. Journal of Jewish Thought and Philosophy 23 (2):236-255.
    _ Source: _Volume 23, Issue 2, pp 236 - 255 In this article I compare some elements of Eric Gans’s thought with a few aspects of the philosophy of Hermann Cohen—first and foremost, Gans’s concept of the origin and Cohen’s concept of Ursprung—while revealing the deep affinity between these two lines of thinking.
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  40.  21
    Brian Berkey (2015). Double Counting, Moral Rigorism, and Cohen’s Critique of Rawls: A Response to Alan Thomas. Mind 124 (495):849-874.
    In a recent article in this journal, Alan Thomas presents a novel defence of what I call ‘Rawlsian Institutionalism about Justice’ against G. A. Cohen’s well-known critique. In this response I aim to defend Cohen’s rejection of Institutionalism against Thomas’s arguments. In part this defence requires clarifying precisely what is at issue between Institutionalists and their opponents. My primary focus, however, is on Thomas’s critical discussion of Cohen’s endorsement of an ethical prerogative, as well as his (...)
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  41.  11
    Marcin Cichosz (2010). Iluzja sprawczej funkcji intencji działania a mechanizm ustanawiania i osiągania celu. Studia Z Kognitywistyki I Filozofii Umysłu 4.
    W 1983 roku Benjamin Libet wraz ze współpracownikami po raz pierwszy wykazał, że w prostym działaniu dobrowolnym świadoma intencja nie pełni funkcji inicjującej. Czasowy przebieg tego typu działania wskazuje również, że intencja oraz samo działanie to produkty procesów nieświadomych. Na podstawie wyniku Libeta oraz wybranych koncepcji psychologicznych Daniel Wegner zaproponował teorię pozornej mentalnej przyczynowości, w ramach której intencja to rodzaj konstruktu umożliwiającego agentowi zrozumienie własnego zachowania w kategoriach przyczynowych, gdzie jego stan mentalny (intencja) jawi mu się jako przyczyna, a (...)
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  42.  23
    Eileen A. Joy (2013). Disturbing the Wednesday-Ish Business-as-Usual of the University Studium: A Wayzgoose Manifest. Continent 2 (4):260-268.
    In this issue we include contributions from the individuals presiding at the panel All in a Jurnal's Work: A BABEL Wayzgoose, convened at the second Biennial Meeting of the BABEL Working Group. Sadly, the contributions of Daniel Remein, chief rogue at the Organism for Poetic Research as well as editor at Whiskey & Fox , were not able to appear in this version of the proceedings. From the program : 2ND BIENNUAL MEETING OF THE BABEL WORKING GROUP CONFERENCE “CRUISING (...)
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  43.  66
    Michelle Ciurria (2012). A New Mixed View of Virtue Ethics, Based on Daniel Doviak's New Virtue Calculus. Ethical Theory and Moral Practice 15 (2):259-269.
    In A New Form of Agent-Based Virtue Ethics , Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a person can do the right thing for the (...)
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  44.  6
    J. C. Eccles (1954). A Note on Professor Sir Henry Cohen's Manson Lecture "The Status of Brain in the Concept of Mind," Philosophy, July, 1952. Philosophy 29 (109):158 - 159.
    Professor Cohen makes extensive reference to a lecture “Hypotheses relating to the brain-mind problem” which was published in Nature . He gives a succinct account of the suggestions that I put forward, and then goes on to state that they “illustrate two fallacies which are to be found in so many contributions to the study of the body-mind relationship.” Be that as it may, but Professor Cohen has chosen most unsuitable illustrations, for in both cases they are based (...)
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  45. Dennis de Vera (2011). Irving M. Copi and Carl Cohen with Daniel E. Flage: Essentials of Logic. [REVIEW] Philosophia 40 (2).
    A book review on: Essentials of logic by Irving M. Copi and Carl Cohen with Daniel E. Flage: 2nd Edition. Upper Saddle River, New Jersey: Pearson Education, Inc., 2007, 452 pp.
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  46.  13
    Jack M. C. Kwong (forthcoming). Open-Mindedness as a Critical Virtue. Topoi.
    This paper proposes to examine Daniel Cohen’s recent attempt to apply virtues to argumentation theory, with special attention given to his explication of how open-mindedness can be regarded as an argumentational or critical virtue. It is argued that his analysis involves a contentious claim about open-mindedness as an epistemic virtue, which generates a tension for agents who are simultaneously both an arguer and a knower (or who strive to be both). I contend that this tension can be eased (...)
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  47.  7
    Juli K. Thorson (forthcoming). Thick, Thin, and Becoming a Virtuous Arguer. Topoi:1-8.
    A virtue account is focused on the character of those who argue. It is frequently assumed, however, that virtues are not action guiding, since they describe how to be and so fail to give us specific actions to take in a sticky situation. In terms of argumentation, we might say that being a charitable arguer is virtuous, but knowing so provides no details about how to argue successfully. To close this gap, I develop a parallel with the thick-thin distinction from (...)
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  48.  18
    K. P. Weinfurt, Daniel P. Sulmasy, Kevin A. Schulman & Neal J. Meropol (2003). Patient Expectations of Benefit From Phase I Clinical Trials: Linguistic Considerations in Diagnosing a Therapeutic Misconception. Theoretical Medicine and Bioethics 24 (4):329-344.
    The ethical treatment of cancer patientsparticipating in clinical trials requiresthat patients are well-informed about thepotential benefits and risks associated withparticipation. When patients enrolled in phaseI clinical trials report that their chance ofbenefit is very high, this is often taken as evidence of a failure of the informed consent process. We argue, however, that some simple themes from the philosophy of language may make such a conclusion less certain. First, the patient may receive conflicting statements from multiple speakers about the expected (...)
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  49.  71
    Alfred Archer (2016). Community, Pluralism and Individualistic Pursuits: A Defence of Why Not Socialism? Social Theory and Practice 42 (1):57-73.
    Is socialism morally preferable to free market capitalism? G. A. Cohen (2009) has argued that even when the economic inequalities produced by free markets are not the result of injustice, they nevertheless ought to be avoided because they are community undermining. As free markets inevitably lead to economic inequalities and Socialism does not, Socialism is morally preferable. This argument has been the subject of recent criticism. Chad Van Schoelandt (2014) argues that it depends on a conception of community that (...)
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  50. Daniel Kolak (1986). I Am You: A Philosophical Explanation of the Possibility That We Are All the Same Person. Dissertation, University of Maryland, College Park
    I show why all current theories of personal identity, including the relativist/dissolutionist alternatives proposed recently by Robert Nozick and Derek Parfit, are subject to criticisms that collectively point in the direction of the thesis that there exists only one person in the universe. By my analysis, we are each a different human being. But the barriers between human beings--such as our each having a different physical body, different memories, a different stream of consciousness, different spatiotemporal positions, and so on--are not (...)
     
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