Search results for 'Elizabeth Schmidt Radcliffe' (try it on Scholar)

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  1.  23 DLs
    Elizabeth S. Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya (eds.) (2007). Late Modern Philosophy: Essential Readings with Commentary. Blackwell Pub. Ltd..score: 872.0
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  2.  21 DLs
    Elizabeth S. Radcliffe (ed.) (2008). A Companion to Hume. Blackwell Pub..score: 871.8
  3.  0 DLs
    Leigh Eric Schmidt (1998). Elizabeth C. Hirschman. Semiotica 118 (1/2):193-200.score: 360.0
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  4.  127 DLs
    Elizabeth S. Radcliffe (2006). Moral Internalism and Moral Cognitivism in Hume's Metaethics. Synthese 152 (3):353 - 370.score: 243.0
    Most naturalists think that the belief/desire model from Hume is the best framework for making sense of motivation. As Smith has argued, given that the cognitive state (belief) and the conative state (desire) are separate on this model, if a moral judgment is cognitive, it could not also be motivating by itself. So, it looks as though Hume and Humeans cannot hold that moral judgments are states of belief (moral cognitivism) and internally motivating (moral internalism). My chief claim is that (...)
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  5.  94 DLs
    Elizabeth S. Radcliffe (2008). The Humean Theory of Motivation and its Critics. In A Companion to Hume. Wiley-Blackwellscore: 242.3
  6.  65 DLs
    Elizabeth S. Radcliffe (1999). Hume on the Generation of Motives: Why Beliefs Alone Never Motivate. Hume Studies 25 (1-2):101-122.score: 241.6
    Hume’s thesis that reason alone does not motivate is taken as the ground for this theory: Reason produces beliefs only, and beliefs are mere representations of fact, which, without passions for the objects the beliefs concern, cannot move anyone at all. Discussions of the Humean theory of motivation usually begin with the motivating passions in place without asking about their genesis. This emphasis, I think, overlooks a good deal of what Hume’s thesis concerning the motivational impotence of reason is about: (...)
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  7.  60 DLs
    Elizabeth S. Radcliffe (2008). Reason, Morality, and Hume's "Active Principles" : Comments on Rachel Cohon's Hume's Morality: Feeling and Fabrication. Hume Studies 34 (2):267-276.score: 241.4
    Rachel Cohon's Hume is a moral sensing theorist, who holds both that moral qualities are mind-dependent and that there is such a thing as moral knowledge. He is an anti-rationalist about motivation, arguing that reason alone does not motivate, but allows that both beliefs and passions are motivating. And he is both a descriptive and a normative moral theorist who, despite having resources for putting checks on our sentimentally-based moral evaluations, does end up with a kind of a relativistic account (...)
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  8.  58 DLs
    Elizabeth S. Radcliffe (1996). How Does the Humean Sense of Duty Motivate? Journal of the History of Philosophy 34 (3):383-407.score: 241.4
    On Hume's account, when we lack virtues that would typically prompt moral action, we can instead be motivated by the "sense of duty." Surprisingly, Hume seems to maintain that, in such cases, we are motivated by a desire to avoid the unpleasantness of "self-hatred" evoked in us when we realize we lack certain traits others possess. This account has led commentators to argue that Hume is not a moral internalist, since motivation by duty is motivation by a self-interested desire. This (...)
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  9.  32 DLs
    Elizabeth S. Radcliffe (2004). Love and Benevolence in Hutcheson's and Hume's Theories of the Passions. British Journal for the History of Philosophy 12 (4):631 – 653.score: 240.8
  10.  28 DLs
    Elizabeth S. Radcliffe (2012). Reasons From The Humean Perspective. Philosophical Quarterly 62 (249):777-796.score: 240.7
    Humeans about practical reasoning have tried to explain how some of our desires are reason‐giving and some are not. On one account, we act from reasons only when we act on desires that cohere in a consistent set. On another account, we act on reasons only when we act on desires that do not undermine our values. Both accounts are problematic. First, the notion of a consistent set of desires is vague and introduces a criterion not necessarily rooted in the (...)
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  11.  27 DLs
    Elizabeth S. Radcliffe (1997). Kantian Tunes on a Humean Instrument: Why Hume Is Not Really a Skeptic About Practical Reasoning. Canadian Journal of Philosophy 27 (2):247 -.score: 240.6
  12.  22 DLs
    Elizabeth S. Radcliffe (2011). Ruling Passions. The Philosophers' Magazine 54 (54):85-89.score: 240.5
    A radical implication of Hume’s theory of motivation is that it makes no sense, strictly speaking, to call actions rational or irrational. So, he claims, it is not contrary to reason for me to prefer the destruction of the world to getting a scratch on my finger.
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  13.  19 DLs
    Elizabeth S. Radcliffe (1994). Hume on Motivating Sentiments, the General Point of View, and the Inculcation of "Morality". Hume Studies 20 (1):37-58.score: 240.5
    That Hume's theory can be interpreted in two widely divergent ways-as a version of sentimentalism and as an ideal observer theory-is symptomatic of a puzzle ensconced in Hume's theory. How can the ground of morality be internal and motivating when an inference to the feelings of a spectator in "the general point of view" is typically necessary to get to genuine moral distinctions ? This paper considers and rejects the suggestion that in moral education, for Hume, the inculcation of morality (...)
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  14.  15 DLs
    Elizabeth S. Radcliffe (2007). Review of Michael B. Gill, The British Moralists on Human Nature and the Birth of Secular Ethics. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).score: 240.4
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  15.  10 DLs
    Elizabeth S. Radcliffe (1994). Hume's Theory of Moral Judgment: A Study in the Unity of A Treatise of Human Nature (Review). [REVIEW] Hume Studies 19 (2):324-326.score: 240.2
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  16.  8 DLs
    Elizabeth S. Radcliffe (1994). Hume on Passion, Pleasure, and the Reasonableness of Ends. Southwest Philosophy Review 10 (2):1-11.score: 240.2
  17.  8 DLs
    Elizabeth S. Radcliffe (2015). Moral and Scientific Realism: Essays in Honor of Richard N. Boyd and Nicholas L. Sturgeon. Philosophical Studies 172 (4):841-841.score: 240.2
  18.  6 DLs
    Elizabeth S. Radcliffe (1986). Hutcheson's Perceptual and Moral Subjectivism. History of Philosophy Quarterly 3 (4):407 - 421.score: 240.1
  19.  6 DLs
    Elizabeth S. Radcliffe (1984). Kenny's Aquinas on Dispositions for Human Acts. New Scholasticism 58 (4):424-446.score: 240.1
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  20.  6 DLs
    Elizabeth S. Radcliffe (2013). Moral Sentimentalism and the Reasonableness of Being Good. Revue Internationale de Philosophie 2013 (no. 263):9-27.score: 240.1
    In this paper, I discuss the implications of Hutcheson’s and Hume’s sentimentalist theories for the question of whether and how we can offer reasons to be moral. Hutcheson and Hume agree that reason does not give us ultimate ends. Because of this, on Hutcheson’s line, the possession of affections and of a moral sense makes practical reasons possible. On Hume’s view, that reason does not give us ultimate ends means that reason does not motivate on its own, and this makes (...)
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  21.  6 DLs
    Elizabeth S. Radcliffe (2006). Review of Joyce Jenkins, Jennifer Whiting, Christopher Williams (Eds.), Persons and Passions: Essays in Honor of Annette Baier. [REVIEW] Notre Dame Philosophical Reviews 2006 (2).score: 240.1
  22.  4 DLs
    Elizabeth S. Radcliffe & Michael J. Meyer (2001). Carol Jean White, 1946-2000. Proceedings and Addresses of the American Philosophical Association 74 (5):251 - 253.score: 240.1
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  23.  4 DLs
    Elizabeth S. Radcliffe (1999). Religion and Faction in Hume's Moral Philosophy. [REVIEW] Faith and Philosophy 16 (4):569-573.score: 240.1
  24.  4 DLs
    Amanda H. Schmidt, Alicia St Robbins, Julie K. Combs, Adam Freeburg, Robert G. Jesperson, Haldre S. Rogers, Kimberly S. Sheldon & Elizabeth Wheat (2012). A New Model for Training Graduate Students to Conduct Interdisciplinary, Interorganizational, and International Research. BioScience 62 (3):296-304.score: 240.1
  25.  3 DLs
    Elizabeth S. Radcliffe (2004). Introduction. Utilitas 16 (2):119-123.score: 240.1
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  26.  2 DLs
    Elizabeth S. Radcliffe (1997). The British Moralists and the Internal 'Ought': 1640-1740 (Review). Journal of the History of Philosophy 35 (3):470-472.score: 240.0
  27.  0 DLs
    Elizabeth S. Radcliffe (2002). Francis Hutcheson. In Steven Nadler (ed.), A Companion to Early Modern Philosophy. Blackwellscore: 240.0
     
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  28.  0 DLs
    Elizabeth S. Radcliffe (2012). Hume and the Passions as Original Existences. In Lorenzo Greco & Alessio Vaccari (ed.), Hume Readings. Edizioni di Storia E Letteraturascore: 240.0
     
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  29.  0 DLs
    Elizabeth S. Radcliffe (2007). Moral Naturalism and the Possibility of Making Ourselves Better. In Brad Wilburn (ed.), Moral Cultivation. Lexington Booksscore: 240.0
  30.  0 DLs
    Elizabeth S. Radcliffe (2000). On Hume. Wadsworth.score: 240.0
     
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  31.  0 DLs
    Katherine Schmidt, Pooja Patnaik & Elizabeth A. Kensinger (2011). Emotion's Influence on Memory for Spatial and Temporal Context. Cognition and Emotion 25 (2):229-243.score: 240.0
  32.  5 DLs
    Helmut Schmidt (1987). Alcock's Critique of Schmidt's Experiments. Behavioral and Brain Sciences 10 (4):609.score: 180.1
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  33.  0 DLs
    Adam Jankowski, Robert Lettner, Burghart Schmidt, Dieter Ronte, Anne Marie Freybourg & Philipp Stadler (eds.) (2010). Adam Jankowski, Robert Lettner, Burghart Schmidt: Philosophie der Landschaft: Zwischen Denken Und Bild. Jovis.score: 180.0
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  34.  0 DLs
    Alfred Schmidt, Wolfgang Jordan & Michael Jeske (eds.) (2006). Für Einen Realen Humanismus: Festschrift Zum 75. Geburtstag von Alfred Schmidt. Lang.score: 180.0
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  35.  14 DLs
    James A. Harris (2009). Review of Elizabeth S. Radcliffe (Ed.), A Companion to Hume. [REVIEW] Notre Dame Philosophical Reviews 2009 (2).score: 140.2
  36.  0 DLs
    Brian R. Clack (1995). Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. .£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. . £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. , 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. .Elizabeth S. Radcliffe and Carol J. White . Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. .John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. . £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.score: 140.0
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  37.  0 DLs
    Barry Stroud (2009). Elizabeth S. Radcliffe (Ed.). A Companion to Hume. [REVIEW] Hume Studies 35 (1):243.score: 140.0
  38.  3 DLs
    Lynne M. Broughton (1983). The Sceptical Feminist By Janet Radcliffe Richards London: Routledge and Kegan Paul, 1980, X+306 Pp., £12.00Equality and the Rights of Women By Elizabeth H. Wolgast New York and London:Cornell University Press, 1980, 176 Pp., £7.50. [REVIEW] Philosophy 58 (224):259-.score: 120.0
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  39.  10 DLs
    Ella Schmidt (2011). Equality in Difference: Hierarchical Multiculturalism and Membership Illusions. [REVIEW] Human Studies 34 (4):489-494.score: 60.1
    Equality in Difference: Hierarchical Multiculturalism and Membership Illusions Content Type Journal Article Category Book Review Pages 489-494 DOI 10.1007/s10746-011-9193-x Authors Ella Schmidt, Department of Anthropology, Criminology, and Interdisciplinary Social Sciences, University of South Florida-St. Petersburg, St. Petersburg, FL, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 4.
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  40.  2 DLs
    [deleted]Richard A. Schmidt & Douglas Young (2010). Cars Gone Wild: The Major Contributor to Unintended Acceleration in Automobiles is Pedal Error. Frontiers in Psychology 1.score: 60.0
    “Unintended-acceleration” automobile accidents typically begin when the driver first enters the car, starts the engine, and intends to press his/her right foot on the brake while shifting from Park to a drive gear (Drive or Reverse). The driver reports an unintended (uncommanded) full-throttle acceleration, coupled with a loss of braking, until the episode ends in a crash. Pedal misapplications--where the right foot contacts the accelerator instead of the brake that was intended--have been linked to these accidents (Schmidt, 1989, 1993) (...)
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  41.  21 DLs
    Rachel Cohon (2010). Reply to Radcliffe and Garrett. Hume Studies 34 (2):277-288.score: 54.1
    I thank both my critics for their praise, their searching comments and objections, and their careful attention to my book. In the very short time allotted to respond to them both, I will address their objections in an integrated way, following the order of my book.Both Elizabeth Radcliffe and Don Garrett protest that for the last twenty years the noncognitivist reading has not dominated Hume scholarship in the way that I suggest when I include it in the common (...)
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  42.  3 DLs
    Elizabeth V. Spelman (1981). Janet Radcliffe Richards, The Sceptical Feminist Reviewed By. Philosophy in Review 1 (6):281-284.score: 36.0
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  43.  129 DLs
    Barry Z. Posner & Warren H. Schmidt (1993). Values Congruence and Differences Between the Interplay of Personal and Organizational Value Systems. Journal of Business Ethics 12 (5):341 - 347.score: 30.4
    Following the research of Liedtka (1989), this paper examines the impact of her values congruence model on managers'' work attitudes and perceptions of ethical practices within their firms. A nationwide cross-section of managers (N=1,059) provides the sample for the study. Consonance or clarity about both personal value systems and organizational value systems were found to be more important and, in the absence of one or the other, clarity of personal values were shown to have a more positive impact than organizational (...)
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  44.  67 DLs
    Thomas Schmidt (2006). Learning Under Anesthesia: Checking the Light in the Fridge? Commentary on Deeprose and Andrade (2006). Consciousness and Cognition 15 (1):24-27.score: 30.2
    Research on learning under anesthesia has focused on showing that learning is possible in the absence of awareness. However, a simple dissociation between learning and awareness is conclusive only under strong additional assumptions, and the actual state of consciousness of an anesthetized person is difficult to determine. Instead of trying to establish complete unconsciousness, one might employ gradual anesthesia to experimentally vary the level of consciousness in a controlled fashion, checking whether cognitive processes exist that can change in opposite direction (...)
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  45.  55 DLs
    Dana Radcliffe (1997). Scott-Kakures on Believing at Will. Philosophy and Phenomenological Research 57 (1):145-151.score: 30.2
    Many philosophers hold that it is conceptually impossible to form a belief simply by willing it. Noting the failure of previous attempts to locate the presumed incoherence, Dion Scott-Kakures offers a version of the general line that voluntary believing is conceptually impossible becuse it could not qualify as a basic intentional actions. This discussion analyzes his central argument, explaining how it turns on the assumption that a prospective voluntary believer must regard the desired belief as not justified, given her other (...)
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  46.  51 DLs
    C. T. A. Schmidt & F. Kraemer (2006). Robots, Dennett and the Autonomous: A Terminological Investigation. [REVIEW] Minds and Machines 16 (1):73-80.score: 30.2
    In the present enterprise we take a look at the meaning of Autonomy, how the word has been employed and some of the consequences of its use in the sciences of the artificial. Could and should robots really be autonomous entities? Over and beyond this, we use concepts from the philosophy of mind to spur on enquiry into the very essence of human autonomy. We believe our initiative, as does Dennett's life-long research, sheds light upon the problems of robot design (...)
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  47.  45 DLs
    C. T. A. Schmidt (2005). Of Robots and Believing. Minds and Machines 15 (2):195-205.score: 30.1
    Discussion about the application of scientific knowledge in robotics in order to build people helpers is widespread. The issue herein addressed is philosophically poignant, that of robots that are “people”. It is currently popular to speak about robots and the image of Man. Behind this lurks the dialogical mind and the questions about the significance of an artificial version of it. Without intending to defend or refute the discourse in favour of ‘recreating’ Man, a lesser familiar question is brought forth: (...)
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  48.  45 DLs
    Dennis J. Schmidt (2001). Scales: Human and Otherwise: On Moral and Material Complexity. Journal of Speculative Philosophy 15 (3):190-194.score: 30.1
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  49.  38 DLs
    Thomas Schmidt & Dirk Vorberg (2006). Criteria for Unconscious Cognition: Three Types of Dissociation. Perception and Psychophysics 68 (3):489-504.score: 30.1
  50.  38 DLs
    Muriel Vandenberghe, Nicolas Schmidt, Patrick Fery & Axel Cleeremans (2006). Can Amnesic Patients Learn Without Awareness? New Evidence Comparing Deterministic and Probabilistic Sequence Learning. Neuropsychologia 44 (10):1629-1641.score: 30.1
    Can associative learning take place without awareness? We explore this issue in a sequence learning paradigm with amnesic and control participants, who were simply asked to react to one of four possible stimuli on each trial. Unknown to them, successive stimuli occurred in a sequence. We manipulated the extent to which stimuli followed the sequence in a deterministic manner (noiseless condition) or only probabilistically so (noisy condition). Through this paradigm, we aimed at addressing two central issues: first, we asked whether (...)
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