Search results for 'Elo Charity Oju' (try it on Scholar)

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  1. Melissa S. Anderson, Elo Charity Oju & Tina M. R. Falkner (2001). Help From Faculty: Findings From the Acadia Institute Graduate Education Study. Science and Engineering Ethics 7 (4):487-503.score: 870.0
    Doctoral students receive many kinds of assistance from faculty members, but much of this support falls short of mentoring. This paper takes the perspective that it is more important to find out what kinds of help students receive from faculty than to assume that students are taken care of by mentors, as distinct from advisors or role models. The findings here are based on both survey and interview data collected through the Acadia Institute’s project on Professional Values and Ethical Issues (...)
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  2. Mika Elo (2012). Notes on Haptic Realism: Digital Photography and Shifting Conditions of Embodiment. Philosophy of Photography 3 (1):19-27.score: 30.0
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  3. D. Rudolph, L. -L. Andersson, R. Bengtsson, J. Ekman, O. Erten, C. Fahlander, E. K. Johansson, I. Ragnarsson, C. Andreoiu, M. A. Bentley, M. P. Carpenter, R. J. Charity, R. M. Clark, P. Fallon, A. O. Macchiavelli, W. Reviol, D. G. Sarantites, D. Seweryniak, C. E. Svensson & S. J. Williams, Isospin and Deformation Studies in the Odd-Odd N = Z Nucleus Co-54.score: 30.0
    High-spin states in the odd-odd N = Z nucleus Co-54 have been investigated by the fusion-evaporation reaction Si-28(S-32,1 alpha 1p1n)Co-54. Gamma-ray information gathered with the Ge detector array Gammasphere was correlated with evaporated particles detected in the charged particle detector system Microball and a 1 pi neutron detector array. A significantly extended excitation scheme of Co-54 is presented, which includes a candidate for the isospin T = 1, 6(+) state of the 1f(7/2)(-2) multiplet. The results are compared to large-scale shell-model (...)
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  4. D. Rudolph, I. Ragnarsson, W. Reviol, C. Andreoiu, M. A. Bentley, M. P. Carpenter, R. J. Charity, R. M. Clark, M. Cromaz, J. Ekman, C. Fahlander, P. Fallon, E. Ideguchi, A. O. Macchiavelli, M. N. Mineva, D. G. Sarantites, D. Seweryniak & S. J. Williams, Rotational Bands in the Semi-Magic Nucleus Ni-57(28)29.score: 30.0
    Two rotational bands have been identified and characterized in the proton-magic N = Z + 1 nucleus Ni-57. These bands complete the systematics of well-and superdeformed rotational bands in the light nickel isotopes starting from doubly magic Ni-56 to Ni-60. High-spin states in Ni-57 have been produced in the fusion-evaporation reaction Si-28(S-32, 2p1n)Ni-57 and studied with the gamma-ray detection array GAMMASPHERE operated in conjunction with detectors for evaporated light charged particles and neutrons. The features of the rotational bands in Ni-57 (...)
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  5. Cannon Wlllard Charity (forthcoming). Early Images of the Female Warriors. Minerva.score: 30.0
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  6. Pekka Elo & Juha Savolainen (2000). Just Learning. Acta Philosophica Fennica 65:149-188.score: 30.0
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  7. J. G. Robinson, E. W. Fernandez, E. L. Kobilarcik, S. H. Preston, I. Elo, L. Gale, I. T. Elo, I. Rosenwaike, M. Hill & S. Becker (1994). Evaluation of Coverage of the Puerto Rican Census Based on Application of Demographic Analysis. Journal of Biosocial Science 26 (3):291-9.score: 30.0
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  8. Anthony Brueckner (2009). Moore-Paradoxicality and the Principle of Charity. Theoria 75 (3):245-247.score: 24.0
    In a recent article in Theoria , Hamid Vahid offered an explanation of the phenomenon of Moore-paradoxicality which employed Davidson's Principle of Charity regarding radical interpretation. I argue here that Vahid's explanation fails.
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  9. Daniel Dohrn, Interpretive Charity and Content Externalism.score: 24.0
    Interpretive charity is an important principle in devising the content of propositional attitudes and their expression. I want to argue that it does not square well with externalism about content. Although my argument clearly also applies to a principle of maximizing truth (as it requires only the true belief - component of knowledge), I will focus my attention to Timothy Williamson’s more intriguing recent proposal of maximizing knowledge.
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  10. Chris Daly & David Liggins, Hirsch's Charity Argument Against Revisionary Ontology.score: 24.0
    Eli Hirsch argues that metaphysical debates about material composition are merely verbal and the ontologists who take part in them are talking past each other. According to Hirsch, 'there is no uniquely best ontological language with which to describe the world', a doctrine he calls 'quantifier variance'. Hirsch argues that if we combine quantifier variance with an appeal to interpretative charity, we reach the conclusion that contemporary debates about composition are merely verbal. Much contemporary metaontological discussion has concerned Hirsch’s (...)
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  11. Chuang Ye (2008). The Limit of Charity and Agreement. Frontiers of Philosophy in China 3 (1):99-122.score: 24.0
    Radical interpretation is used by Davison in his linguistic theory not only as an interesting thought experiment but also a general pattern that is believed to be able to give an essential and general account of linguistic interpretation. If the principle of charity is absolutely necessary to radical interpretation, it becomes, in this sense, a general methodological principle. However, radical interpretation is a local pattern that is proper only for exploring certain interpretation in a specific case, and consequently the (...)
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  12. Dorothy Foote (2001). The Question of Ethical Hypocrisy in Human Resource Management in the U.K. And Irish Charity Sectors. Journal of Business Ethics 34 (1):25 - 38.score: 24.0
    Whilst there is a growing volume of literature exploring the ethical implications of organisational change for HRM and the ethical aspects of certain HRM activities, there have been few published U.K. studies of how HR managers actually behave when faced with ethical dilemmas in their work. This paper seeks to enhance the foundations of such knowledge through an examination of the influence of organisational values on the ethical behaviour of Human Resource Managers within a sample of charities in the U.K. (...)
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  13. Paul Saka (2007). Spurning Charity. Axiomathes 17 (2):197-208.score: 24.0
    The principle of charity (“Charity”), in one form or other, is held by many and for various reasons. After cataloging discernible kinds of Charity, I focus on the most familiar versions as found in Davidson, Dennett, Devitt, Lewis, Putnam, Quine, Stich, and others. To begin with, I argue that such versions of Charity are untenable because beliefs cannot be counted, and even if they could be counted there is reason to believe that true beliefs need not (...)
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  14. J. Gregory Dees (2012). A Tale of Two Cultures: Charity, Problem Solving, and the Future of Social Entrepreneurship. [REVIEW] Journal of Business Ethics 111 (3):321-334.score: 24.0
    Two cultures are at play in the field of social entrepreneurship: an age-old culture of charity, and a more contemporary culture of entrepreneurial problem solving. These cultures permeate activities from resource providers to front line operations. Both have roots in our psychological responses to the needs of others and are reinforced by social norms. They can work hand-in-hand or they can be at odds. Some of the icons of the social entrepreneurship movement have spoken harshly about charity, yet (...)
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  15. Jennifer A. Herdt (2004). The Endless Construction of Charity: On Milbank's Critique of Political Economy. Journal of Religious Ethics 32 (2):301 - 324.score: 24.0
    In "Theology and Social Theory", John Milbank critiques Scottish Enlightenment political economy and its attendant descriptive moral philosophy for "de-ethicizing" human action. A closer look at the development of theoretical understandings of sympathy, however, shows that instinct did not ultimately displace virtue. Moreover, a survey of practical responses to poverty calls into question the claim that political economy obliterated the Christian sphere of public charity. Many of the innovations Milbank criticizes as de-ethicizing in fact reflect serious efforts to absorb (...)
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  16. Ye Chuang (2008). The Limit of Charity and Agreement. Frontiers of Philosophy in China 3 (1):99 - 122.score: 24.0
    Radical interpretation is used by Davison in his linguistic theory not only as an interesting thought experiment but also a general pattern that is believed to be able to give an essential and general account of linguistic interpretation. If the principle of charity is absolutely necessary to radical interpretation, it becomes, in this sense, a general methodological principle. However, radical interpretation is a local pattern that is proper only for exploring certain interpretation in a specific case, and consequently the (...)
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  17. Marcin Lewiński (2012). The Paradox of Charity. Informal Logic 32 (4):403-439.score: 24.0
    The principle of charity is used in philosophy of language and argumentation theory as an important principle of interpretation which credits speakers with “the best” plausible interpretation of their discourse. I contend that the argumentation account, while broadly advocated, misses the basic point of a dialectical conception which approaches argumentation as discussion between (at least) two parties who disagree over the issue discussed. Therefore, paradoxically, an analyst who is charitable to one discussion party easily becomes uncharitable to the other. (...)
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  18. Arvid Båve (2014). Charity and Error‐Theoretic Nominalism. Ratio 27 (3).score: 24.0
    I here investigate whether there is any version of the principle of charity both strong enough to conflict with an error-theoretic version of nominalism about abstract objects (EN), and supported by the considerations adduced in favour of interpretive charity in the literature. I argue that in order to be strong enough, the principle, which I call “(Charity)”, would have to read, “For all expressions e, an acceptable interpretation must make true a sufficiently high ratio of accepted sentences (...)
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  19. Antonio Sandu & Ana Caras (2013). Deconstruction of Charity. Postmodern Ethical Approaches. Journal for the Study of Religions and Ideologies 12 (36):72-99.score: 24.0
    Charity, as a social construct, is considered in various interpretative contexts, in a subjectively manner, social progress. The meta-narration about charity as Christian duty, by passing through the secular interpretive and atomizer context of postmodernity, becomes a narrative about social responsibility and equity in ethical dimension, and is translated into restorative community practices in social action plan. We will pursue the constructive interpretive contexts that generated the idea of social policies and social work practice as a contemporary deconstruction (...)
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  20. John Paul Slosar, Mark F. Repenshek & Elliott Bedford (2013). Catholic Identity and Charity Care in the Era of Health Reform. HEC Forum 25 (2):111-126.score: 24.0
    Catholic healthcare institutions live amidst tension between three intersecting primary values, namely, a commitment of service to the poor and vulnerable, promoting the common good for all, and financially sustainability. Within this tension, the question sometimes arises as to whether it is ever justifiable, i.e., consistent with Catholic identity, to place limits on charity care. In this article we will argue that the health reform measures of the Affordable Care Act do not eliminate this tension but actually increase the (...)
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  21. Alicia Ferreira Gonçalves & Joannes Paulus Silva Forte (2013). A Cáritas brasileira e a Economia Popular Solidária: O Agente de Cáritas e a Caridade Libertadora (Brazilian Caritas and the Popular Solidarity Economy: The Agent of Caritas and the Charity Liberating) - DOI: 10.5752/P.2175-5841.2013v11n32p1506. [REVIEW] Horizonte 11 (32):1506-1524.score: 24.0
    O presente artigo analisa as ligações entre a Cáritas Brasileira e a Economia Popular Solidária a partir do trabalho do Agente de Cáritas. A problemática central do artigo remete às representações sociais que esses Agentes constroem em seus relatos sobre os princípios da Teologia da Libertação que norteiam os projetos em economia solidária da referida instituição religiosa. A metodologia de base qualitativa e etnográfica consistiu na realização da revisão bibliográfica, consulta a materiais institucionais, observação in loco e entrevistas semiestruturadas com (...)
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  22. Sofia Yasmin, Roszaini Haniffa & Mohammad Hudaib (2013). Communicated Accountability by Faith-Based Charity Organisations. Journal of Business Ethics:1-21.score: 24.0
    The issue of communicated accountability is particularly important in Faith-Based Charity Organisations as the donated funds and use of those funds are often meant to fulfil religious obligations for the well-being of society. Integrating Stewart’s (1984) ladder of accountability with the Statement of Recommended Practice guidance for charities, this paper examines communicated accountability practices of Muslim and Christian Charity Organisations in England and Wales. Our content analysis results indicate communicated accountability to be generally limited, focusing on providing basic (...)
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  23. Christopher Gauker (1986). The Principle of Charity. Synthese 69 (October):1-25.score: 21.0
  24. Jeff Malpas (1988). The Nature of Interpretative Charity. Dialectica 42 (1):17-36.score: 21.0
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  25. Hamid Vahid (2001). Charity, Supervenience, and Skepticism. Metaphilosophy 32 (3):308-325.score: 21.0
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  26. John Miles Little (2010). On Agonising: Street Charity and First Ethics. [REVIEW] Journal of Bioethical Inquiry 7 (3):321-327.score: 21.0
    To agonise is to undergo great mental anguish through worrying about something, according to the New Oxford Dictionary of English. I suggest that agonising in this sense is a fundamental response to any ethical dilemma. It has a long intellectual and literary lineage. In this essay, I agonise over the dilemmas posed by street beggars, their intrusiveness and their appeal to our intuitive sense of social duty. I explore the discomfort we may feel at their presence, and the value that (...)
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  27. Dale Jacquette (1996). Charity and the Reiteration Problem for Enthymemes. Informal Logic 18 (1).score: 21.0
    Any enthymeme can be made logically valid by adding as a suppressed premise a conditional that reiterates the argument's stated content and inferential structure in if-then form, We cannot blanketly prohibit reiteration to avoid this sort of trivialization, because some enthymemes legitimately require completion by reiterative conditionals, The solution proposed here is to allow reiterative expansions, but to rank them, other things being equal, as less charitable than nonreiterative expansions. Reiterative expansions can then be chosen as the most charitable only (...)
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  28. Daniel Levy (1996). The Challenge of Wealth and Poverty: The Ben Ish Hai on Wealth, Poverty, Charity and the Torah's View of Money. Distributed by Feldheim.score: 21.0
     
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  29. Adam Hosein, Numbers, Fairness and Charity.score: 18.0
    This paper discusses the "numbers problem," the problem of explaining why you should save more people rather than fewer when forced to choose. Existing non-consequentialist approaches to the problem appeal to fairness to explain why. I argue that this is a mistake and that we can give a more satisfying answer by appealing to requirements of charity or beneficence.
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  30. Kathrin Glüer (2006). The Status of Charity I: Conceptual Truth or a Posteriori Necessity? International Journal of Philosophical Studies 14 (3):337 – 359.score: 18.0
    According to Donald Davidson, linguistic meaning is determined by the principle of charity. Because of Davidson's semantic behaviourism, charity's significance is both epistemic and metaphysical: charity not only provides the radical interpreter with a method for constructing a semantic theory on the basis of his data, but it does so because it is the principle metaphysically determining meaning. In this paper, I assume that charity does determine meaning. On this assumption, I investigate both its epistemic and (...)
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  31. David K. Henderson (1987). The Principle of Charity and the Problem of Irrationality (Translation and the Problem of Irrationality). Synthese 73 (2):225 - 252.score: 18.0
    Common formulations of the principle of charity in translation seem to undermine attributions of irrationality in social scientific accounts that are otherwise unexceptionable. This I call the problem of irrationality. Here I resolve the problem of irrationality by developing two complementary views of the principle of charity. First, I develop the view (ill-developed in the literature at present) that the principle of charity is preparatory, being needed in the construction of provisional first-approximation translation manuals. These serve as (...)
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  32. Joseph S. Fulda (1999). In Defense of Charity and Philanthropy. Business and Society Review 104 (2):179-189.score: 18.0
    The article distinguishes between charity and philanthropy and answers those who argue that monies spent for either are an inefficient deployment of monies for present consumption that could better be deployed by investing in the production of future wealth. It closes by arguing that philanthropists provide a key leadership role in the free-market economy. -/- The author owns the copyright, and there was no agreement, express or implied, not to use the publisher's PDF.
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  33. Nathaniel Goldberg (2004). The Principle of Charity. Dialogue 43 (4):671-683.score: 18.0
    The recent publication of a third anthology of Donald Davidson’s articles, and anticipated publication of two more, encourages a consideration of themes binding together Davidson’s lifetime of research. One such theme is the principle of charity (PC). In light of the mileage Davidson gets out of PC, I propose a careful examination of PC itself. In Part 1, I consider some ways in which Davidson articulates PC. In Part 2, I show that the articulation that Davidson requires in his (...)
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  34. Henry Jackman (2003). Charity, Self-Interpretation, and Belief. Journal of Philosophical Research 28:143-168.score: 18.0
    The purpose of this paper is to motivate and defend a recognizable version of N. L. Wilson's "Principle of Charity" Doing so will involve: (1) distinguishing it fromthe significantly different versions of the Principle familiar through the work of Quine and Davidson; (2) showing that it is compatible with, among other things, both semantic externalism and "simulation" accounts of interpretation; and (3) explaining how it follows from plausible constraints relating to the connection between interpretation and self-interpretation. Finally, it will (...)
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  35. Peter Pagin (2006). The Status of Charity II: Charity, Probability, and Simplicity. International Journal of Philosophical Studies 14 (3):361 – 383.score: 18.0
    Treating the principle of charity as a non-empirical, foundational principle leads to insoluble problems of justification. I suggest instead treating semantic properties realistically, and semantic terms as theoretical terms. This allows us to apply ordinary scientific reasoning in meta-semantics. In particular, we can appeal to widespread verbal agreement as an empirical phenomenon, and we can make use of probabilistic reasoning as well as appeal to theoretical simplicity for reaching the conclusion that there is a high rate of agreement in (...)
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  36. David A. Peters (1986). Rationales for Organ Donation: Charity or Duty? [REVIEW] Journal of Medical Humanities and Bioethics 7 (2):106-121.score: 18.0
    Media appeals encouraging people to sign organ donor cards suggest that donating one's own organs after death or donating the organs of a deceased family member is an act of charity, i.e., something which it would be meritorious for people to do but not wrong to avoid. This paper argues to the contrary that posthumous organ donation is a moral duty, a duty of the type that rests at the base of recently enacted state “Good Samaritan” laws which require (...)
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  37. Daniel Howard-Snyder, The Argument From Charity Against Revisionary Ontology.score: 18.0
    Revisionary ontologists are making a comeback. Quasi-nihilists, like Peter van Inwagen and Trenton Merricks, insist that the only composite objects that exist are living things. Unrestriced universalists, like W.V.O. Quine, David Lewis, Mark Heller, and Hud Hudson, insist that any collection of objects composes something, no matter how scattered over time and space they may be. And there are more besides.1 The result, says Eli Hirsch, is that many commonsense judgments about the existence or identity of highly visible physical objects (...)
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  38. David K. Henderson (1990). An Empirical Basis for Charity in Interpretation. Erkenntnis 32 (1):83 - 103.score: 18.0
    In codifying the methods of translation, several writers have formulated maxims that would constrain interpreters to construe their subjects as (more or less) rational speakers of the truth. Such maxims have come to be known as versions of the principle of charity. W. V. O. Quine suggests an empirical, not purely methodological, basis for his version of that principle. Recently, Stephen Stich has criticized Quine's attempt to found the principle of charity in translation on information about the probabilities (...)
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  39. Roy Sorensen (2004). Charity Implies Meta-Charity. Philosophy and Phenomenological Research 68 (2):290–315.score: 18.0
    “It is irrational to believe others are irrational”. I ungratefully said that to a confidant who asserted that I was negotiating with a fool. I now wonder whether I was the real fool. If I believe my friend is irrational (in light of his attribution of irrationality to the recipient of my offers), then my epigram implies I am irrational. To avoid the implication that I am irrational, I must not believe anyone to be irrational. But then my epigram also (...)
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  40. Stefden Branden & Bert Broeckaert (forthcoming). The Ongoing Charity of Organ Donation. Contemporary English Sunni Fatwas on Organ Donation and Blood Transfusion. Bioethics.score: 18.0
    Background: Empirical studies in Muslim communities on organ donation and blood transfusion show that Muslim counsellors play an important role in the decision process. Despite the emerging importance of online English Sunni fatwas, these fatwas on organ donation and blood transfusion have hardly been studied, thus creating a gap in our knowledge of contemporary Islamic views on the subject. Method: We analysed 70 English Sunni e-fatwas and subjected them to an in-depth text analysis in order to reveal the key concepts (...)
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  41. María Rosario Hernández Borges (2007). The Principle of Charity, Transcendentalism and Relativism. The Proceedings of the Twenty-First World Congress of Philosophy 6:69-75.score: 18.0
    Relativism has usually been presented as linked to the limits of translation and understanding. The Principle of Charity was developed to decide the reference of words or the best translation of a sentence. However, the principle has been defined in, at least, two different ways: a naturalistic one, as a pragmatic maxim that guides the interpreter generally; or a transcendental one, as an a priori, necessary condition for someone to be understood. In this paper I will focus on the (...)
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  42. Stef van den Branden & Bert Broeckaert (2011). The Ongoing Charity of Organ Donation. Contemporary English Sunni Fatwas on Organ Donation and Blood Transfusion. Bioethics 25 (3):167 - 175.score: 18.0
    Background: Empirical studies in Muslim communities on organ donation and blood transfusion show that Muslim counsellors play an important role in the decision process. Despite the emerging importance of online English Sunni fatwas, these fatwas on organ donation and blood transfusion have hardly been studied, thus creating a gap in our knowledge of contemporary Islamic views on the subject.Method: We analysed 70 English Sunni e-fatwas and subjected them to an in-depth text analysis in order to reveal the key concepts in (...)
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  43. Marinus van IJzendoorn, Marian Bakermans-Kranenburg, Fieke Pannebakker & Dorothee Out (2010). In Defence of Situational Morality: Genetic, Dispositional and Situational Determinants of Children's Donating to Charity. Journal of Moral Education 39 (1):1-20.score: 18.0
    In this paper we argue that moral behaviour is largely situation?specific. Genetic make?up, neurobiological factors, attachment security and rearing experiences have only limited influence on individual differences in moral performance. Moral behaviour does not develop in a linear and cumulative fashion and individual morality is not stable across time and situations. To illustrate our position we present two studies on children?s willingness to donate their money to a charity (UNICEF) as a prime example of pro?social behaviour. In two samples (...)
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  44. Wai-Hung Wong (1999). Interpretive Charity, Massive Disagreement, and Imagination. Canadian Journal of Philosophy 29 (1):49-74.score: 18.0
    I argue that it is a main theme of Davidson's theory of interpretation that interpretive charity implies the impossibility of massive disagreement. There is clear textual support for that. I then argue that from the first-person point of view of a full-blooded interpreter, the theme must be accepted; and that is precisely why Davidson accepts it. If massive disagreement between speaker and interpreter seems to us easy to imagine, it is only because the imagination involved is third-personal and not (...)
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  45. Paul Thagard & Richard E. Nisbett (1983). Rationality and Charity. Philosophy of Science 50 (2):250-267.score: 18.0
    Quine and others have recommended principles of charity which discourage judgments of irrationality. Such principles have been proposed to govern translation, psychology, and economics. After comparing principles of charity of different degrees of severity, we argue that the stronger principles are likely to block understanding of human behavior and impede progress toward improving it. We support a moderate principle of charity which leaves room for empirically justified judgments of irrationality.
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  46. Carole J. Lee (2006). Gricean Charity: The Gricean Turn in Psychology. Philosophy of the Social Sciences 36 (2):193-218.score: 18.0
    Psychologists' work on conversational pragmatics and judgment suggests a refreshing approach to charitable interpretation and theorizing. This charitable approach—what I call Gricean charity —recognizes the role of conversational assumptions and norms in subject-experimenter communication. In this paper, I outline the methodological lessons Gricean charity gleans from psychologists' work in conversational pragmatics. In particular, Gricean charity imposes specific evidential standards requiring that researchers collect empirical information about (1) the conditions of successful and unsuccessful communication for specific experimental contexts, (...)
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  47. David Fisher (2012). Questioning Faith, Hope and Charity. Australian Humanist, The (106):12.score: 18.0
    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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  48. Susan C. Selner-Wright (1995). The Order of Charity in Thomas Aquinas. Philosophy and Theology 9 (1/2):13-27.score: 18.0
    Thomas articulates the proper priority among charity’s objects based on his understanding of charity as rooted in the fellowship of eternal happiness. God, as the source of the happiness, is our principal “fellow” in it and so first in the order of charity. The individual’s fellowship with himself or herself, with the “inner man,” is most intimate, and so the individual comes next in the order. Then come our neighbors, all of whom are our fellows now and (...)
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