Search results for 'Eli Feen' (try it on Scholar)

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  1. Eli Feen (2011). Continuous Deep Sedation: Consistent With Physician's Role as Healer. American Journal of Bioethics 11 (6):49 - 51.score: 240.0
    The American Journal of Bioethics, Volume 11, Issue 6, Page 49-51, June 2011.
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  2. Eli S. Feen (2012). Doctors Are People Too. American Journal of Bioethics 12 (3):19-21.score: 240.0
    The American Journal of Bioethics, Volume 12, Issue 3, Page 19-21, March 2012.
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  3. Eli Feen (2010). Leave Current System of Universal CPR and Patient Request of DNR Orders in Place. American Journal of Bioethics 10 (1):80-81.score: 240.0
    (2010). Leave Current System of Universal CPR and Patient Request of DNR Orders in Place. The American Journal of Bioethics: Vol. 10, No. 1, pp. 80-81.
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  4. Karin Eli (2013). Abject Relations: Everyday Worlds of Anorexia. By Warin. Pp. 248. (Rutgers University Press, London, 2009.) US$23.95, ISBN 978-0-8135-4690-2, Paperback; US$72.00, ISBN 978-0-8135-4689-6, Hardback. [REVIEW] Journal of Biosocial Science 45 (3):431-432.score: 30.0
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  5. Karin Eli (2005). Feeding Anorexia: Gender and Power at a Treatment Center. By Helen Gremillion. Pp. 304. (Duke University Press, Durham, NC, USA, 2003.) £16.95, ISBN 0-8223-3120-9, Paperback. [REVIEW] Journal of Biosocial Science 37 (4):526-527.score: 30.0
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  6. Franco Eli (2003). The Oldest Philosophical Manuscript in Sanskrit. Journal of Indian Philosophy 31.score: 30.0
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  7. Eve Kitsik (2012). Eli Hirsch: Quantifier Variance and Realism: Essays in Metaontology. Trees and Tables Crackpot Ontology: Jury Still Out. Studia Philosophica Estonica 5 (1).score: 15.0
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  8. Piet Strydom (2008). The Social Theory of Literary Theory: Comments on Eli Thorkelson, “the Silent Social Order of the Theory Classroom”. Social Epistemology 22 (2):197 – 201.score: 12.0
    Considering the general analytical ability—whether applied to conceptual or social materials—and the quality of the argumentation characterising it, Eli Thorkelson's “The Silent Social Order of the Theory Classroom” is a remarkable piece, all the more so considering that it was an honours submission. Keeping this overall evaluation in mind throughout, I propose to confine the following short commentary to a critical assessment focused single-mindedly on the theoretical structure of the piece. To be able to do so in a comprehensible manner, (...)
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  9. Zoltán Gendler Szabó (2011). Critical Study of Mark Eli Kalderon (Ed.) Fictionalism in Mataphysics. Noûs 45 (2):375-385.score: 9.0
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  10. Matti Eklund (2011). Book Review. Quantifier Variance and Realism: Essays in Metaontology. Eli Hirsch. [REVIEW] Notre Dame Philosophical Review.score: 9.0
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  11. Stephen Finlay (2006). Review of Mark Eli Kalderon, Moral Fictionalism. [REVIEW] Notre Dame Philosophical Reviews 2006 (4).score: 9.0
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  12. Zed Adams (2006). Mark Eli Kalderon, Moral Fictionalism:Moral Fictionalism. Ethics 117 (1):131-135.score: 9.0
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  13. Andrew Fisher (2007). Moral Fictionalism – Mark Eli Kalderon. Philosophical Quarterly 57 (226):145–148.score: 9.0
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  14. Michael Zank (2009). Review of Michael L. Morgan and Peter Eli Gordon (Eds.), The Cambridge Companion to Modern Jewish Philosophy. [REVIEW] Sophia 48 (3):339-341.score: 9.0
    Review of Cambrige Companion to Modern Jewish Philosophy.
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  15. Chris Daly (2007). Fictionalism in Metaphysics - Edited by Mark Eli Kalderon. Philosophical Books 48 (3):272-274.score: 9.0
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  16. John Horden (2014). Ontology in Plain English. Philosophical Quarterly 64 (255):225-242.score: 9.0
    In a series of papers, Eli Hirsch develops a deflationary account of certain ontological debates, specifically those regarding the composition and persistence of physical objects. He argues that these debates are merely verbal disputes between philosophers who fail to correctly express themselves in a common language. To establish the truth in plain English about these issues, Hirsch contends, we need only listen to the assertions of ordinary speakers and interpret them charitably. In this paper, I argue that Hirsch's conclusions rest (...)
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  17. Thomas Dworschak (2010). Book Review: Yogic Perception, Meditation and Altered States of Consciousness. By Eli Franco and Dagmar Eigner, Eds. [REVIEW] Anthropology of Consciousness 21 (2):227-229.score: 9.0
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  18. Hugo Meynell (2007). Moral Fictionalism. By Mark Eli Kalderon. Heythrop Journal 48 (5):827–829.score: 9.0
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  19. Abraham Socher (2008). Review of Michael L. Morgan, Peter Eli Gordon (Eds.), The Cambridge Companion to Modern Jewish Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).score: 9.0
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  20. Cei Maslen (2006). Review of Mark Eli Kalderon (Ed.), Fictionalism in Metaphysics. [REVIEW] Notre Dame Philosophical Reviews 2006 (10).score: 9.0
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  21. Nadia Nicoleta Morarasu (2012). Postcolonial Studies and the Literary: Theory, Interpretation and the Novel. By Eli Park Sorensen. The European Legacy 17 (3):417 - 418.score: 9.0
    The European Legacy, Volume 17, Issue 3, Page 417-418, June 2012.
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  22. J. T. M. Miller (2013). Eli Hirsch , Quantifier Variance and Realism: Essays in Metaontology . Reviewed By. Philosophy in Review 33 (6):464-467.score: 9.0
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  23. Ivan Vuković (2011). Anđeli I Prostitutke-Adriana Zaharijević: Postajanje Ženom, Rekonstrukcija Ženski Fond, Beograd, 2010. Theoria 54 (2):125-126.score: 9.0
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  24. Aimée Moutet (2004). Laura Lee Downs, l'inégalité à la chaîne. La division sexuée du travail dans l'industrie métallurgique en France et en angleterre, Paris, Albin Michel, 2002, 463 P. traduit de l'anglais (états-unis) Par Eli commins. [REVIEW] Clio 1:28-28.score: 9.0
    Le livre de L. L. Downs présente une qualité encore rare en proposant une approche comparatiste entre la France et le Royaume Uni. Grâce à cette méthode, l'auteure veut mettre en lumière l'originalité de la démarche de chacun des deux pays, même si l'on aboutit finalement à des résultats similaires. Dans cette perspective, L. L. Downs définit dès l'introduction ses objectifs. Elle entend d'abord montrer comment les femmes sont entrées dans une industrie dont elles étaient exclues jusq..
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  25. Albert H. Teich (1990). Understated Philanthropy The Financing of Biomedical Research Eli Ginzberg Anna B. Dutka. Bioscience 40 (6):464-465.score: 9.0
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  26. Avraham (1984). Sefer Yesod Ha-ʻavodah: Hu Yesod ʻavodat Ish Ha-Yiśreʼeli Ba-ʻavodat Ha-Ḳodesh .. Mosdot Ḥaside Slonim "BeʼEr Avraham".score: 9.0
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  27. W. Beller (1995). Logic in Mexico With a Postscript: Eli de Gortari. Boston Studies in the Philosophy of Science 172:1-22.score: 9.0
     
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  28. Estudios Bibliográficos (1999). Estudios Sobre Politica E Historia En Vico Pablo В Adulo (У Fair Eli. Cuadernos Sobre Vico 11 (12).score: 9.0
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  29. Mosheh Blaikher (2011). Binyan Emunah: Ha-Musar Ha-Ṭivʻi Ha-Yiśreʼeli. Me-ʻemeḳ Ḥevron.score: 9.0
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  30. Guy Bouchard (1982). Marc Eli Blanchard, Description: Sign, Self, Desire. Critical Theory in the Wake of Semiotics Reviewed By. Philosophy in Review 2 (1):1-5.score: 9.0
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  31. Martha Cornog (1992). Eli M. Oboler Memorial Award ALA's Intellectual Freedom Round Table. Journal of Information Ethics 1.score: 9.0
     
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  32. Mary Cryan (2006). Mitzenmacher Michael and Upfal Eli. Probability and Computing: Randomized Algorithms and Probabilistic Analysis. Cambridge University Press, Cambridge, 2005, 386 Pp. [REVIEW] Bulletin of Symbolic Logic 12 (2):304-308.score: 9.0
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  33. Elijah Eliezer Dessler (2004). Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z. Ts. Ṿe-Ḳ.L.L.H.H. Śifte Ḥakhamim.score: 9.0
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
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  34. Elijah Eliezer Dessler (2004). Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z. Śifte Ḥakhamim.score: 9.0
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
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  35. Mathilde Dubesset (1997). Démocratie et représentation, sous la responsabilité de Michèle Riot-Sarcey, Éditions Kimè, 1995, 282 p. (Actes du colloque d'Albi, 19-20 novembre 1994) ; La Démocratie « à la française » ou les femmes indésirables, sous la direction d'Éli. [REVIEW] Clio 1:22-22.score: 9.0
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  36. Erich Frauwallner (2010). Die Philosophie des Buddhismus: Mit Einem Vorwort von Eli Franco Und Karin Preisendanz. Akademie Verlag.score: 9.0
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  37. Rod Langman (1981). Thoughts on Immune Regulation Strategies of Immune Regulation Eli E. Sercarz Alastair J. Cunningham. Bioscience 31 (8):609-609.score: 9.0
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  38. Yeshayahu Leibowitz (2013). Lebovits Mitpalmes: Timlul Ṿe-Teʻud Ṿideʼo Shel 13 Sheʻot Pulmus: Yeshaʻayahu Leibovits Mitpalmes Be-Hanḥayat Yonah Hadari ʻim Avi Śagi, Zeʼev Harvi, Mosheh Halberṭal, Tamar Ros, Yaʻaḳov Leṿinger, Eliʻezer Goldman, Asa Kasher, ʻazmi Basharah Ṿe-Yosi Ziv. [REVIEW] Karmel.score: 9.0
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  39. Dalit Yassour-Borochowitz (2010). The Phenomenology of Domestic Violence: An Insider's Look Dalit Yassour-Borochowitz and Eli Buchbinder. In Nancy Billias (ed.), Promoting and Producing Evil. Rodopi. 63--19.score: 9.0
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  40. T. Parent (2013). Ontic Terms and Metaontology, Or: On What There Actually Is. Philosophical Studies (2):1-16.score: 6.0
    Terms such as ‘exist’, ‘actual’, etc., (hereafter, “ontic terms”) are recognized as having uses that are not ontologically committing, in addition to the usual commissive uses. (Consider, e.g., the Platonic and the neutral readings of ‘There is an even prime’.) In this paper, I identify five different noncommissive uses for ontic terms, and (by a kind of via negativa) attempt to define the commissive use, focusing on ‘actual’ as my example. The problem, however, is that the resulting definiens for the (...)
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  41. Eli Hirsch (1982). The Concept of Identity. Oxford University Press.score: 6.0
    In this book, Eli Hirsch focuses on identity through time, first with respect to ordinary bodies, then underlying matter, and eventually persons.
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  42. Mark Eli Kalderon (2005). Moral Fictionalism. Oxford University Press.score: 6.0
    Non-cognitivists deny that moral judgement is belief but claim instead that it is the expression of an emotional attitude. Standardly, non-cognitivists deny that moral sentences even purport to represent moral reality and so have developed non-standard semantics for moral discourse. Mark Eli Kalderon argues for a version of non-cognitivism that eschews such controversial semantics; morality, he argues, is a fiction by means of which our emotional attitudes are conveyed. His book will be essential reading for anyone working across moral philosophy, (...)
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  43. Eli Maor (1987/1991). To Infinity and Beyond: A Cultural History of the Infinite. Princeton University Press.score: 6.0
    Eli Maor examines the role of infinity in mathematics and geometry and its cultural impact on the arts and sciences. He evokes the profound intellectual impact the infinite has exercised on the human mind--from the "horror infiniti" of the Greeks to the works of M. C. Escher from the ornamental designs of the Moslems, to the sage Giordano Bruno, whose belief in an infinite universe led to his death at the hands of the Inquisition. But above all, the book describes (...)
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  44. Sandu Frunza (2010). Ethics, Religion and Memory in Elie Wiesel's Night. Journal for the Study of Religions and Ideologies 9 (26):94-113.score: 6.0
    In this paper I show that, from a philosophical perspective, in Elie Wiesel’s work in general and in Night in particular, the relation between ethics and religion is based on complementarity. In order to achieve this, I have analysed the way in which memory is shown as an invitation to participation in a common set of meanings, values and actions. What I deem most significant is the way in which the memory of the Holocaust is constituted as a medium of (...)
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  45. Ilie Rad (2011). The Ethics of Responsibility in Elie Wiesel´s Work. Journal for the Study of Religions and Ideologies 10 (28):204-209.score: 6.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Review of Sandu Frunză , God and the Holocaust in Elie Wiesel´s work. An ethics of responsibility (Dumnezeu și Holocaustul la Elie Wiesel. O etică a responsabilității), (Contemporanul Publishing House, Bucharest, 2010).
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  46. Sandu Frunza (2010). Celebrating a Storyteller: Elie Wiesel. Journal for the Study of Religions and Ideologies 7 (21):106-111.score: 6.0
    This article presents several general perspectives concerning the reception of Elie Wiesel’s work and public activity as well as the way they are viewed by those who study his biography and by the general public. At his eightieth anniversary, Wiesel continues to fascinate, to challenge, and to inspire the most diverse range of feelings. Apart from this, one thing is sure: the contemporary world has been significantly marked by his work and activity.
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  47. Sandu Frunza (2010). Inexprimabilul: cu Elie Wiesel despre filosofie si teologie/ The Unspeakable: With Elie Wiesel on Philosophy and Theology. Journal for the Study of Religions and Ideologies 7 (19):3-29.score: 6.0
    Of the representatives of the Romanian Diaspora, Elie Wiesel is the figure that has the widest public recognition, as a human rights activist and also as a writer. Due to the fundamental themes that he develops, his thinking is claimed both by philosophers and theologians. Wiesel says that with the experience of the Holocaust, all the categories that mold human creation must be rethought from the perspective of the Unspeakable of this extreme experience. Starting with this experience, the post-Holocaust philosophy (...)
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  48. Philippe Nabonnand (2009). La notion d'holonomie chez Élie Cartan. Revue d'Histoire des Sciences 1:221-245.score: 5.0
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  49. G. Boys-Stones (2004). Phaedo of Elis and Plato on the Soul. Phronesis 49 (1):1 - 23.score: 4.0
    Phaedo of Elis was well-known as a writer of Socratic dialogues, and it seems inconceivable that Plato could have been innocent of intertextuality when, excusing himself on the grounds of illness, he made him the narrator of one of his own: the "Phaedo". In fact the psychological model outlined by Socrates in this dialogue converges with the evidence we have (especially from fragments of the Zopyrus) for Phaedo's own beliefs about the soul. Specifically, Phaedo seems to have thought that non-rational (...)
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