Search results for 'David James Fisher' (try it on Scholar)

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  1. Lane Harlan, Kopp James, Sheppard William, Anderson Thomas & Carlson David (1967). Acquisition, Maintenance, and Retention in the Differential Reinforcement of Vocal Duration. Journal of Experimental Psychology 74 (2, Pt.2):1-16.score: 2400.0
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  2. David James Fisher (2009). Cultural Theory and Psychoanalytic Tradition. Transaction Publishers.score: 870.0
    Introduction In September of 1973, I defended my doctoral thesis in the field of European cultural history. I was two months shy of my twenty-seventh ...
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  3. David James Fisher (1986). The Repression of Psychoanalysis: Otto Fenichel and the Political Freudians. Telos 1986 (68):151-158.score: 870.0
    Jacoby's exceptionally well written essay is a study of psychoanalysis and political engagement. The central figure in his research is Otto Fenichel (1897-1946) and a circle of friends who first clustered around him in Berlin, who were then dispersed by the rise of Fascism and the coming of WWII. Several in the circle arrived in America. These seven colleagues (Annie Reich, Edith Jacobson, Kate Friedlander, Georg Gero, Barbara Lantos, Edith Gyomroi, and possibly Berta Bornstein) shared a number of things in (...)
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  4. Sharon Bailin, Robert H. Ennis, Maurice Finnochiaro, Alec Fisher, James Freeman, David Hitehcock, Matthew Lipman, Richard Paul, Michael Scriven & Douglas Walton (1995). For Further Information Please Write: Conference 95 Mailstop 3G3 Center for Professional Development George Mason University. [REVIEW] Argumentation 9:260.score: 810.0
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  5. David Fisher (2012). Questioning Faith, Hope and Charity. Australian Humanist, The (106):12.score: 480.0
    Fisher, David We are given many 'eternal truths' and verities we are expected to accept. We can and should question all of them. Whether or not a person is a religious believer, she or he tends to equate having a religious back-ground with being a good person. One of the phrases we generally accept is the trio of virtues - faith, hope and charity.
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  6. David Fisher (2012). The Last Time. Australian Humanist, The 108 (108):20.score: 480.0
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  7. David Fisher (2011). Morality and War: Can War Be Just in the Twenty-First Century? OUP Oxford.score: 480.0
    With the ending of the strategic certainties of the Cold War, the need for moral clarity over when, where and how to start, conduct and conclude war has never been greater. There has been a recent revival of interest in the just war tradition. But can a medieval theory help us answer twenty-first century security concerns? -/- David Fisher explores how just war thinking can and should be developed to provide such guidance. His in-depth study examines philosophical challenges (...)
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  8. David Fisher (2014). The Virgin Birth. Australian Humanist, The 113:10.score: 480.0
    Fisher, David Religious belief will maintain doctrines even when there is evidence that those doctrines can be shown to be untenable. That's one trouble with religions that contain dogmas. A dogma may require belief in a deity. Since the existence of deity can neither be proven nor disproven, such a dogma is irrefutable and therefore one can maintain such a dogma.
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  9. Susan James (1986). The Metaphysics of the Social World By David-Hillel Ruben, London: Routledge and Kegan Paul, 1985, X+189 Pp. £14.95. [REVIEW] Philosophy 61 (237):421-.score: 360.0
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  10. N. R. E. Fisher (1981). Property Rights of Women in Classical Athens David M. Schaps: Economic Rights of Women in Ancient Greece. Pp. Vii + 165. Edinburgh University Press, 1979. £7.50. [REVIEW] The Classical Review 31 (01):72-74.score: 360.0
  11. Alden L. Fisher (1969). Sense and Non-Sense. By Maurice Merleau-Ponty. Trans. Hubert L. Dreyfus and Patricia Allen Dreyfus. / Signs. By Maurice Merleau-Ponty. Trans. Richard C. McCleary / The Primacy of Perception and Other Essays. By Maurice Merleau-Ponty. Ed. James M. Edie. [REVIEW] Modern Schoolman 46 (4):357-360.score: 360.0
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  12. N. R. E. Fisher (1979). How To Be an Alien David Whitehead: The Ideology of the Athenian Metic. (Cambridge Philological Society, Supplementary Volume No. 4). Pp. Vi + 200. Cambridge, 1977. Paper. [REVIEW] The Classical Review 29 (02):266-268.score: 360.0
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  13. Miller David (1990). Reviews: James Tully (Ed.), Meaning and Context: Quentin Skinner and His Critics, Cambridge: Polity Press, 1988,? 29.50, Paper E12. 50, XII+ 353 Pp. [REVIEW] History of the Human Sciences 3 (2).score: 360.0
     
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  14. A. Fisher (1992). “Dialectics and the Macrostructure of Argument” by James Freeman. Informal Logic 14 (2–3):193-204.score: 360.0
     
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  15. John J. Fisher (1965). Santayana on James: A Conflict of Views on Philosophy. American Philosophical Quarterly 2 (1):67 - 73.score: 360.0
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  16. David A. Rabson, John F. Huesman & Benji N. Fisher (2003). Cohomology for Anyone. Foundations of Physics 33 (12):1769-1796.score: 300.0
    Crystallography has proven a rich source of ideas over several centuries. Among the many ways of looking at space groups, N. David Mermin has pioneered the Fourier-space approach. Recently, we have supplemented this approach with methods borrowed from algebraic topology. We now show what topology, which studies global properties of manifolds, has to do with crystallography. No mathematics is assumed beyond what the typical physics or crystallography student will have seen of group theory; in particular, the reader need not (...)
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  17. David N. James (1987). Ectogenesis: A Reply to Singer and Wells. Bioethics 1 (1):80-99.score: 300.0
    The possibility of achieving ectogenesis, or the growing of a human fetus to term in an artificial womb, is approaching reality as a result of advances in treatment of premature newborns and in in vitro fertilization techniques. In their 1984 book, The Reproductive Revolution, issued in North America as Making Babies, Peter Singer and Deane Wells offered several arguments for ectogenesis. James examines their arguments and rejects two of them, that ectogenesis offers a less problematic alternative to surrogate motherhood, (...)
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  18. James David (2006). Kant and Hegel on the Right of Rebellion. History of Political Thought 27 (2):331-348.score: 280.0
    compare Kant's position on the issue as to whether there exists a right of rebellion with the position that can be attributed to Hegel on this issue. I argue that while Kant must concede that such a right exists when the state no longer respects what he calls the universal law of right. Hegel offers us grounds for thinking that a right of rebellion may exist even when the state has achieved the form of a Kantian Rechtstaat. I appeal to (...)
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  19. James David (2009). Applyng the Concept of Right: Fichte and Babeuf. History of Political Thought 30 (4):647-677.score: 280.0
    The article examines the claim made by earlier interpreters of Fichte's political thought, such as Marianne Weber and Xavier Léon, that it contains a number of striking parallels with some of the main ideas associated with the French revolutionary communist Gracchus Babeuf. It is argued that once we understand what it means for Fichte to 'apply' the concept of right (Recht), and how this application relates in particular to his views on property, there appears to be some substance to Weber's (...)
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  20. William James (1996). The Vision of James. Element.score: 270.0
    William James had the courage to experience the collision of European and American ways of thinking head on, and to emerge from it with a new philosophy - one displaying a remarkable vitality for dealing with the transformative issues at the core of the human condition. This easy to read introduction to his life and work explains why James' work is overwhelmingly valuable to us today in getting to grips with the spiritual dimension of human experience.
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  21. Jonathan Bricklin & W. James (2005). William James: The Notion of Consciousness --Communication Made (in French) at the 5th International Congress of Psychology, Rome, 30 April (a New Translation by Jonathan Bricklin). [REVIEW] Journal of Consciousness Studies 12 (7):55-64.score: 240.0
    I should like to convey to you some doubts which have occurred to me on the subject of the notion of consciousness that prevails in all our treatises on psychology.
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  22. David James (2008). The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art. British Journal for the History of Philosophy 16 (1):147 – 162.score: 240.0
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
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  23. David Kim, Dan Fisher & David McCalman (2009). Modernism, Christianity, and Business Ethics: A Worldview Perspective. [REVIEW] Journal of Business Ethics 90 (1):115 - 121.score: 240.0
    Despite growing interest in examining the role of religion in business ethics, there is little consensus concerning the basis or standards of “good” or ethical behavior and the reasons behind them. This limits our ability to enhance ethical behavior in the workplace. We address this issue by examining worldviews as it relates to ethics research and practice. Our worldview forms the context within which we organize and build our understanding of reality. Given that much of our academic work as well (...)
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  24. David James (2013). Rousseau on Dependence and the Formation of Political Society. European Journal of Philosophy 21 (3):343-366.score: 240.0
    : I explore Rousseau's account of the problem of dependence by means of an analysis of the distinction he makes between dependence on things and dependence on men. With reference to his Second Discourse, I argue that dependence on things alone exists only in the case of primitive man in the earliest stages of the state of nature, while dependence on men is more properly to be understood as dependence on other human beings as mediated by dependence on things. I (...)
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  25. David James (2011). The 'Self-Positing' Self in Kierkegaard's The Sickness Unto Death. The European Legacy 16 (5):587 - 598.score: 240.0
    In response to the claim that Kierkegaard's highly compressed definition of the self, given near the beginning of The Sickness unto Death, should be understood in Hegelian terms, I show that it can be better understood in terms of an earlier development in the history of German idealism, namely, Fichte's theory of self-consciousness. The notion that the self ?posits? itself found in this theory will be used to explain Kierkegaard's definition of the self, including his rejection of the idea that (...)
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  26. David Enoch, Levi Spectre & Talia Fisher (2012). Statistical Evidence, Sensitivity, and the Legal Value of Knowledge. Philosophy and Public Affairs 40 (3):197-224.score: 240.0
    The law views with suspicion statistical evidence, even evidence that is probabilistically on a par with direct, individual evidence that the law is in no way suspicious of. But it has proved remarkably hard to either justify this suspicion, or to debunk it. In this paper, we connect the discussion of statistical evidence to broader epistemological discussions of similar phenomena. We highlight Sensitivity – the requirement that a belief be counterfactually sensitive to the truth in a specific way – as (...)
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  27. David Kim, David McCalman & Dan Fisher (2012). The Sacred/Secular Divide and the Christian Worldview. Journal of Business Ethics 109 (2):203-208.score: 240.0
    Many employees with strong religious convictions find themselves living in two separate worlds: the sacred private world of family and church where they can express their faith freely and the secular public world where religious expression is strongly discouraged. We examine the origins of sacred/secular divide, and show how this division is an outcome of modernism replacing Christianity as the dominant worldview in western society. Next, we make the case that guiding assumptions (or faith) is inherent in every worldview, system (...)
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  28. David James (2011). Fichte's Social and Political Philosophy: Property and Virtue. Cambridge University Press.score: 240.0
    Machine generated contents note: 1. Fichte's theory of property; 2. Applying the concept of right: Fichte and Babeuf; 3. Fichte's reappraisal of Kant's theory of cosmopolitan right; 4. The relation of right to morality in Fichte's Jena theory of the state and society; 5. The role of virtue in the Addresses to the German Nation.
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  29. Ellen M. Harshman, James F. Gilsinan, James E. Fisher & Frederick C. Yeager (2005). Professional Ethics in a Virtual World: The Impact of the Internet on Traditional Notions of Professionalism. [REVIEW] Journal of Business Ethics 58 (1-3):227 - 236.score: 240.0
    Numerous articles in the popular press together with an examination of websites associated with the medical, legal, engineering, financial, and other professions leave no doubt that the role of professions has been impacted by the Internet. While offering the promise of the democratization of expertise – expertise made available to the public at convenient times and locations and at an affordable cost – the Internet is also driving a reexamination of the concept of professional identity and related claims of expertise (...)
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  30. Werner Menski, Carl Olson, William Cenkner, Anne E. Monius, Sarah Hodges, Jeffrey J. Kripal, Carol Salomon, Deepak Sarma, William Cenkner, John E. Cort, Peter A. Huff, Joseph A. Bracken, Larry D. Shinn, Jonathan S. Walters, Ellison Banks Findly, John Grimes, Loriliai Biernacki, David L. Gosling, Thomas Forsthoefel, Michael H. Fisher, Ian Barrow, Srimati Basu, Natalie Gummer, Pradip Bhattacharya, John Grimes, Heather T. Frazer, Elaine Craddock, Andrea Pinkney, Joseph Schaller, Michael W. Myers, Lise F. Vail, Wayne Howard, Bradley B. Burroughs, Shalva Weil, Joseph A. Bracken, Christopher W. Gowans, Dan Cozort, Katherine Janiec Jones, Carl Olson, M. D. McLean, A. Whitney Sanford, Sarah Lamb, Eliza F. Kent, Ashley Dawson, Amir Hussain, John Powers, Jennifer B. Saunders & Ramdas Lamb (2005). Book Reviews. [REVIEW] International Journal of Hindu Studies 9 (1-3):153-228.score: 240.0
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  31. David James (2011). Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic. The European Legacy 16 (2):205-221.score: 240.0
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own philosophy (...)
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  32. David James (2012). The Role of Evil in Kant's Liberalism. Inquiry 55 (3):238-261.score: 240.0
    Abstract Carl Schmitt distinguishes between political theories in terms of whether they rest on the anthropological assumption that man is evil by nature or on the anthropological assumption that man is good by nature, and he claims that liberal political theory is based on the latter assumption. Contrary to this claim, I show how Kant's liberalism is shaped by his theory of the radical evil in human nature, and that his liberalism corresponds to the characterization of liberalism that Schmitt himself (...)
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  33. David James (2009). Art, Myth, and Society in Hegel's Aesthetics. Continuum.score: 240.0
    Introduction -- The symbolic form of art -- Kant's theory of the mathematical sublime and the boundlessness of the symbolic form of art -- The classical sublimity of Judaism -- The classical form of art -- The original epic -- The ideal -- The transition to the revealed religion and the romantic form of art -- The revealed religion -- Representational thought and the romantic form of art -- Traces of left-hegelianism in Hegel's lectures on aesthetics -- The end of (...)
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  34. David James (2012). Conceptual Innovation in Fichte's Theory of Property: The Genesis of Leisure as an Object of Distributive Justice. European Journal of Philosophy 21 (2):n/a-n/a.score: 240.0
    Fichte's definitions of property appear to diverge from modern common linguistic usage, especially his identification of leisure as the object of an absolute right of property, and they may even appear arbitrary. I argue that these definitions are not in fact arbitrary. Rather, any divergence from common linguistic usage can be explained in terms of a conceptual innovation which consists in expanding or modifying a concept by thinking it through, thereby generating new content. In the case of Fichte's theory of (...)
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  35. Ann Cavoukian, Angus Fisher, Scott Killen & David Hoffman (2010). Remote Home Health Care Technologies: How to Ensure Privacy? Build It In: Privacy by Design. [REVIEW] Identity in the Information Society 3 (2):363-378.score: 240.0
    Current advances in connectivity, sensor technology, computing power and the development of complex algorithms for processing health-related data are paving the way for the delivery of innovative long-term health care services in the future. Such technological developments will, in particular, assist the elderly and infirm to live independently, at home, for much longer periods. The home is, in fact, becoming a locus for health care innovation that may in the future compete with the hospital. However, along with these advances come (...)
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  36. David James (2010). Fichte on the Vocation of the Scholar and the (Mis)Use of History. Review of Metaphysics 63 (3):539-566.score: 240.0
    In his early Some Lectures concerning the Scholar’s Vocation, J. G. Fichte developed an account of the social role of the scholar. This role concerns the task of furthering human culture and progress, which Fichte considers to be a moral duty for the scholar. In these lectures, Fichte also outlined the capabilities and knowledge that the scholar needs in order to be able to fulfill the task in question, including the possession of historical knowledge. The article argues that the later (...)
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  37. David N. James (1999). Suicide and Stoic Ethics in the Doctrine of Virtue. Kant-Studien 90 (1):40-58.score: 240.0
  38. Simon James & David Cooper (2007). Buddhism and the Environment. Contemporary Buddhism 8 (2):93-96.score: 240.0
  39. William James (1971/1972). A William James Reader. Boston,Houghton Mifflin.score: 240.0
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  40. William James (1942). As William James Said: Extracts From the Published Writings of William James. New York, the Vanguard Press.score: 240.0
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  41. Michael H. Fisher, Gregory C. Kozlowski, Kurtis R. Schaeffer, Francis X. Clooney, Carl Olson, Martha Ann Selby, Thomas Forsthoefel, Lise F. Vail, Rebecca J. Manring, Narasingha P. Sil, Brian K. Pennington, Ashley James Dawson, Sarah Hodges & Thomas Forsthoefel (2002). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 6 (2):199-220.score: 240.0
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  42. Christopher L. Fisher & David Fergusson (2006). Karl Rahner and the Extra-Terrestrial Intelligence Question. Heythrop Journal 47 (2):275–290.score: 240.0
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  43. James Fisher, Sally Gunz & John McCutcheon (2001). Private/Public Interest and the Enforcement of a Code of Professional Conduct. Journal of Business Ethics 31 (3):191 - 207.score: 240.0
    There has been considerable interest in the literature about how professions operate in both the private and public interest. This paper examines this issue in the context of the enforcement of the professional code of conduct of a particular professional accounting association. The paper explores whether certain enforcement actions of the association suggest behaviour motivated at least partially by private interest. It then considers whether the consequences of such behaviour or practices are troubling.
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  44. David James (2007). The Transition From Art to Religion in Hegel's Theory of Absolute Spirit. Dialogue 46 (2):265-286.score: 240.0
    I relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel’s account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory ofabsolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i. e., representational thought), I argue that Hegel’s account of the limitations of religious representational thought, (...)
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  45. David Fisher (2013). The Virtue of Justice and War. Philosophia 41 (2):361-371.score: 240.0
    There has been a recent revival of interest in the medieval just war theory. But what is the virtue of justice needed to make war just? War is a complex and protracted activity. It is argued that a variety of virtues of justice, as well as a variety of virtues are required to guide the application of the use of force. Although it is mistaken to regard war as punishment, punitive justice—bringing to account those guilty of initiating an unjust war (...)
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  46. David N. James (1988). Artificial Insemination. Philosophy and Theology 2 (4):305-326.score: 240.0
    This paper is a comprehensive examination of the ethical issues surrounding artificial insemination. The interests of parents, AI children and society are identified and compared, and a variety of arguments for and against AIH and AID are examined. Although various criticisms of the natural law position are offered, this paper comes to the similar conclusion that donor artiricial insemination is not morally justified.
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  47. David N. James (1992). Twenty Questions: Kant's Applied Ethics. Southern Journal of Philosophy 30 (3):67-87.score: 240.0
  48. David James (1981). From Marx to Incoherence: A Critique of Habermas. Journal of Social Philosophy 12 (1):10-16.score: 240.0
  49. David N. James (1991). Kant's Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.score: 240.0
  50. William James (1967/1968). The Writings of William James. New York, Modern Library.score: 240.0
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