Search results for 'Frederick Kaufman' (try it on Scholar)

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  1. Margaret A. Boden, Richard B. Brandt, Peter Caldwell, Fred Feldman, John Martin Fischer, Richard Hare, David Hume, W. D. Joske, Immanuel Kant, Frederick Kaufman, James Lenman, John Leslie, Steven Luper-Foy, Michaelis Michael, Thomas Nagel, Robert Nozick, Derek Parfit, George Pitcher, Stephen E. Rosenbaum, David Schmidtz, Arthur Schopenhauer, David B. Suits, Richard Taylor & Bernard Williams (2004). Life, Death, and Meaning: Key Philosophical Readings on the Big Questions. Rowman & Littlefield Publishers.score: 240.0
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  2. Frederick Kaufman (2008). Life's Hardest Questions: Big and Small: An Introduction to Moral Philosophy. Mcgraw-Hill.score: 240.0
    This moral philosophy text with readings embraces Socrates' observation that ethics is "no small matter, but how we ought to live." How ought we to live? This hard question captures the full range of moral inquiry from traditional moral theory to contemporary moral issues, such as abortion, capital punishment, and war. But there is much more to moral philosophy: How should we be as people? When should we forgive? Are we capable of morality? What about non-western ethics? And most distressing (...)
     
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  3. James C. Kaufman (2005). Robert J. Sternberg Todd I. Lubart James C. Kaufman Jean E. Pretz. In K. Holyoak & B. Morrison (eds.), The Cambridge Handbook of Thinking and Reasoning. Cambridge Univ Pr. 351.score: 180.0
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  4. Arnold S. Kaufman (1967). Diesing and Piccone on Kaufman. Inquiry 10 (1-4):211-216.score: 180.0
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  5. Terry C. Muck, Rita M. Gross & Gordon Kaufman (forthcoming). Gordon Kaufman Interview. Buddhist-Christian Studies.score: 180.0
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  6. Alexander Kaufman (1999). Welfare in the Kantian State. Oxford University Press.score: 60.0
    A traditional interpretation holds that Kant's political theory simply constitutes an account of the constraints which reason places on the state's authority to regulate external action. Alexander Kaufman argues that this traditional interpretation succeeds neither as a faithful reading of Kant's texts nor as a plausible, philosophically sound reconstruction of a `Kantian' political theory. Rather, he argues that Kant's political theory articulates a positive conception of the state's role.
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  7. Robert E. Frederick & W. Michael Hoffman (1995). Environmental Risk Problems and the Language of Ethics. Business Ethics Quarterly 5 (4):699-711.score: 60.0
    In this paper we present six criteria for assessing proposed solutions to environmental risk problems. To assess the final criterion-the criterion of ethical responsibility-we suggest another series of criteria. However, before these criteria can be used to address ethical problems, business persons must be wiIling to discuss the problem in ethical terms. Yet many decision makers are unwilling to do so. Drawing on research by James Waters and Frederick Bird, we discuss this “moral muteness”-the inability or unwillingness to use (...)
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  8. Whitley R. P. Kaufman (2009). Justified Killing: The Paradox of Self-Defense. Lexington Books.score: 60.0
    In Justified Killing, Whitley R. P. Kaufman argues that none of the leading theories adequately explains why it is permissible even to kill an innocent attacker in self-defense, given the basic moral prohibition against killing the innocent ...
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  9. Dan Kaufman (2008). Descartes on Composites, Incomplete Substances, and Kinds of Unity. Archiv für Geschichte der Philosophie 90 (1):39-73.score: 30.0
    It is widely-accepted that Descartes is a substance dualist, i.e. that he holds that there are two and only two kinds of finite substance – mind and body. However, several scholars have argued that Descartes is a substance trialist, where the third kind of substance he admits is the substantial union of a mind and a body, the human being. In this paper, I argue against the trialist interpretation of Descartes. First, I show that the strongest evidence for trialism, based (...)
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  10. Frederik Kaufman (1996). Death and Deprivation; or, Why Lucretius' Symmetry Argument Fails. Australasian Journal of Philosophy 74 (2):305 – 312.score: 30.0
  11. Whitley R. P. Kaufman (2005). Karma, Rebirth, and the Problem of Evil. Philosophy East and West 55 (1):15-32.score: 30.0
    : The doctrine of karma and rebirth is often praised for its ability to offer a successful solution to the Problem of Evil. This essay evaluates such a claim by considering whether the doctrine can function as a systematic theodicy, as an explanation of all human suffering in terms of wrongs done in either this or past lives. This purported answer to the Problem of Evil must face a series of objections, including the problem of anylackofmemoryofpastlives,the lack of proportionality between (...)
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  12. Dan Kaufman (2005). God's Immutability and the Necessity of Descartes's Eternal Truths. Journal of the History of Philosophy 43 (1):1-19.score: 30.0
  13. Frederik Kaufman (1995). An Answer to Lucretius' Symmetry Argument Against the Fear of Death. Journal of Value Inquiry 29 (1):57-64.score: 30.0
  14. Whitley Kaufman (2005). What's Wrong with Preventive War? The Moral and Legal Basis for the Preventive Use of Force. Ethics and International Affairs 19 (3):23–38.score: 30.0
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  15. Whitley Kaufman (2008). Torture and the "Distributive Justice" Theory of Self-Defense: An Assessment. Ethics and International Affairs 22 (1):93–115.score: 30.0
  16. Dan Kaufman (2002). Descartes's Creation Doctrine and Modality. Australasian Journal of Philosophy 80 (1):24 – 41.score: 30.0
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  17. Dan Kaufman (2003). Infimus Gradus Libertatis? Descartes on Indifference and Divine Freedom. Religious Studies 39 (4):391-406.score: 30.0
    Descartes held the doctrine that the eternal truths are freely created by God. He seems to have thought that a proper understanding of God's freedom entails such a doctrine concerning the eternal truths. In this paper, I examine Descartes' account of divine freedom. I argue that Descartes' statements about indifference, namely that indifference is the lowest grade of freedom and that indifference is the essence of God's freedom are not incompatible. I also show how Descartes arrived at his doctrine of (...)
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  18. Dan Kaufman (2000). Descartes on the Objective Reality of Materially False Ideas. Pacific Philosophical Quarterly 81 (4):385–408.score: 30.0
    “The Standard Interpretation” of Descartes on material falsity states that Descartes believed that materially false ideas (MFIs) lack “objective reality” [realitas objectiva]. The argument for the Standard Interpretation depends on a statement from the “Third Meditation” that MFIs are caused by nothing. This statement, in conjunction with a causal principle introduced by Descartes, seems to entail that MFIs lack objective reality. However, the Standard Interpretation is incorrect. First, I argue that, despite initial appearances, the manner in which Descartes understands the (...)
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  19. Dan Kaufman (2003). Divine Simplicity and the Eternal Truths in Descartes. British Journal for the History of Philosophy 11 (4):553 – 579.score: 30.0
  20. Cynthia Kaufman (2001). A User's Guide to White Privilege. Radical Philosophy Review 4 (1/2):30-38.score: 30.0
    Picking up where Peggy McKintosh’s “White Privilege: Unpacking the Invisible Knapsack” left off, this essay looks further into the ways that racial privilege manifests itself in the lives of white Americans. It explores some of the reasons that white privilege is hard for whites to see and it explores the question of how white people can act responsibly given the unavoidable realities of racial privilege.
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  21. Frederik Kaufman (1992). Moral Realism and Moral Judgments. Erkenntnis 36 (1):103 - 112.score: 30.0
    For moral realists moral judgments will be a kind of factual judgment that involves the basically reliable apprehension of an objective moral reality. I argue that factual judgments display at least some degree of conceptual sensitivity to error, while moral judgments do not. Therefore moral judgments are not a kind of factual judgment.
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  22. Whitley R. P. Kaufman (2007). Karma, Rebirth, and the Problem of Evil: A Reply to Critics. Philosophy East and West 57 (4):556-560.score: 30.0
    The doctrine of karma and rebirth is often praised for its ability to offer a successful solution to the Problem of Evil. This essay evaluates such a claim by considering whether the doctrine can function as a systematic theodicy, as an explanation of all human suffering in terms of wrongs done in either this or past lives. This purported answer to the Problem of Evil must face a series of objections, including the problem of any lack of memory of past (...)
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  23. T. Forcht Dagi & Rebecca Kaufman (2001). Clarifying the Discussion on Brain Death. Journal of Medicine and Philosophy 26 (5):503 – 525.score: 30.0
    Definitions of death are based on subjective standards, priorities, and social conventions rather than on objective facts about the state of human physiology. It is the meaning assigned to the facts that determines whensomeone may be deemed to have died, not the facts themselves. Even though subjective standards for the diagnosis of death show remarkable consistency across communities, they are extrinsic. They are driven, implicitly or explicitly, by ideas about what benefits the community rather than what benefits the indidvidual. The (...)
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  24. Dan Kaufman (2007). Locke on Individuation and the Corpuscular Basis of Kinds. Philosophy and Phenomenological Research 75 (3):499–534.score: 30.0
    In a well-known paper, Reginald Jackson expresses a sentiment not uncommon among readers of Locke: “Among the merits of Locke’s Essay…not even the friendliest critic would number consistency.”2 This unflattering opinion of Locke is reiterated by Maurice Mandelbaum: “Under no circumstances can [Locke] be counted among the clearest and most consistent of philosophers.”3 The now familiar story is that there are innumerable inconsistencies and internal problems contained in Locke’s Essay. In fact, it is probably safe to say that there is (...)
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  25. Daniel A. Kaufman (2007). Family Resemblances, Relationalism, and the Meaning of 'Art'. British Journal of Aesthetics 47 (3):280-297.score: 30.0
    Peter Kivy has maintained that the Wittgensteinian account of ‘art’ ‘is not a going concern’ and that ‘the traditional task of defining the work of art is back in fashion, with a vengeance’. This is true, in large part, because of the turn towards relational definitions of ‘art’ taken by philosophers in the 1960s; a move that is widely believed to have countered the Wittgensteinian charge that ‘art’ is an open concept and which gave rise to a ‘New Wave’ in (...)
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  26. William C. Frederick (1991). The Moral Authority of Transnational Corporate Codes. Journal of Business Ethics 10 (3):165 - 177.score: 30.0
    Ethical guidelines for multinational corporations are included in several international accords adopted during the past four decades. These guidelines attempt to influence the practices of multinational enterprises in such areas as employment relations, consumer protection, environmental pollution, political participation, and basic human rights. Their moral authority rests upon the competing principles of national sovereignty, social equity, market integrity, and human rights. Both deontological principles and experience-based value systems undergird and justify the primacy of human rights as the fundamental moral authority (...)
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  27. Daniel A. Kaufman (2006). Knowledge, Wisdom, and the Philosopher. Philosophy 81 (1):129-151.score: 30.0
    The overarching thesis of this essay is that despite the etymological relationship between the word ‘philosophy’ and wisdom—the word ‘philosophos’, in Greek, means ‘lover of wisdom’—and irrespective of the longstanding tradition of identifying philosophers with ‘wise men’—mainline philosophy, historically, has had little interest in wisdom and has been preoccupied primarily with knowledge. Philosophy, if we are speaking of the mainline tradition, has had and continues to have more in common with the natural and social sciences than it does with the (...)
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  28. Whitley R. P. Kaufman (2000). On a Purported Error About the Doctrine of Double Effect: A Reply to Sophie Botros. Philosophy 75 (2):283-295.score: 30.0
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  29. Frederik Kaufman (1998). Speciesism and the Argument From Misfortune. Journal of Applied Philosophy 15 (2):155–163.score: 30.0
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  30. Daniel A. Kaufman (2002). Normative Criticism and the Objective Value of Artworks. Journal of Aesthetics and Art Criticism 60 (2):151–166.score: 30.0
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  31. Robert E. Frederick & W. Michael Hoffman (1990). The Individual Investor in Securities Markets: An Ethical Analysis. [REVIEW] Journal of Business Ethics 9 (7):579 - 589.score: 30.0
    In this paper we consider whether one type of individual investor, which we call at risk investors, should be denied access to securities markets to prevent them from suffering serious financial harm. We consider one kind of paternalistic justification for prohibiting at risk investors from participating in securities markets, and argue that it is not successful. We then argue that restricting access to markets is justified in some circumstances to protect the rights of at risk investors. We conclude with some (...)
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  32. Daniel A. Kaufman (2005). Between Reason and Common Sense. On the Very Idea of Necessary (Though Unwarranted) Belief. Philosophical Investigations 28 (2):134–158.score: 30.0
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  33. Alexander Kaufman (2006). Capabilities and Freedom. Journal of Political Philosophy 14 (3):289–300.score: 30.0
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  34. R. Kaufman (1985). Is the Concept of Pain Incoherent? Southern Journal of Philosophy 23 (2):279-84.score: 30.0
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  35. Frederik Kaufman (1990). Conceptual Necessity, Causality and Self-Ascriptions of Sensation. International Studies in Philosophy 22 (3):3-11.score: 30.0
  36. Frederik Kaufman (2000). Thick and Thin Selves: Reply to Fischer and Speak. Midwest Studies in Philosophy 24 (1):94–97.score: 30.0
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  37. Daniel A. Kaufman (1999). A Word From the Editors. Philosophical Forum 30 (1):1–1.score: 30.0
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  38. Arnold S. Kaufman (1953). The Analytic and the Synthetic: A Tenable "Dualism". Philosophical Review 62 (3):421-426.score: 30.0
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  39. Arnold S. Kaufman (1960). The Reform Theory of Punishment. Ethics 71 (1):49-53.score: 30.0
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  40. Daniel A. Kaufman (2003). Critical Justification and Critical Laws. British Journal of Aesthetics 43 (4):393-400.score: 30.0
    This essay counters the claim, made by Arnold Isenberg, Mary Mothersill, and others, that there can be no straightforward justification of critical evaluations of artworks, because there can be no critical laws. My argument is that if we adopt an Aristotelian view of the value of artworks, the problem of critical laws is reduced to a mere problem of scope and is easily solved. An Aristotelian system of kind classification, which groups artworks according to common formal and narrative purposes, provides (...)
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  41. Arnold S. Kaufman (1962). Moral Responsibility and the Use of `Could Have'. Philosophical Quarterly 12 (47):120-128.score: 30.0
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  42. Crews, C. Frederick & Ed (1999). Book Review: Unauthorized Freud: Doubters Confront a Legend. [REVIEW] Philosophy and Literature 23 (1).score: 30.0
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  43. Arnold S. Kaufman (1963). Ability. Journal of Philosophy 60 (19):537-551.score: 30.0
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  44. Gordon D. Kaufman (2007). Special Topic: Confucian and Christian Conceptions of Creativity. Dao: A Journal of Comparative Philosophy 6 (2):105-113.score: 30.0
    In this article the concept of God as creativity (rather than as the Creator ) is explored. Though creativity is a profound mystery to us humans, it is a plausible concept today because of its interconnectedness with the belief that our cosmos is evolutionary: new orders of reality come into being in the course of time. Three modalities of creativity are explored here: the initial coming into being of the universe (the Big Bang); the creativity manifest in evolutionary processes; the (...)
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  45. A. S. Kaufman (1962). Professor Berlin on 'Negative Freedom'. Mind 71 (282):241-243.score: 30.0
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  46. Daniel A. Kaufman (2004). Art and Freedom. British Journal of Aesthetics 44 (3):307-309.score: 30.0
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  47. Frederik Kaufman (2004). The Art of Life by John Kekes. Journal of Ethics 8 (3):299-303.score: 30.0
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  48. Antczak, J. Frederick & Ed (1996). Book Review: Rhetoric and Pluralism. [REVIEW] Philosophy and Literature 20 (1).score: 30.0
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  49. Fred R. Kaen, Allen Kaufman & Larry Zacharias (1988). American Political Values and Agency Theory: A Perspective. [REVIEW] Journal of Business Ethics 7 (11):805 - 820.score: 30.0
    This paper explores the historical American political values which have shaped modern financial theory and agency theory. Financial agency theory's intellectual roots are shown to be located in the liberal tradition which espouses the instrumental nature of property and property rights. The paper also argues that financial theorists should recognize that, historically, economic efficiency was not a value or end in itself but merely a means by which more fundamental social goals might be achieved.
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  50. Frederik Kaufman (1994). Machines, Sentience, and the Scope of Morality. Environmental Ethics 16 (1):57-70.score: 30.0
    Environmental philosophers are often concerned to show that non-sentient things, such as plants or ecosystems, have interests and therefore are appropriate objects of moral concern. They deny that mentality is a necessary condition for having interests. Yet they also deny that they are committed to recognizing interests in things like machines. I argue that either machines have interests (and hence moral standing) too or mentality is a necessary condition for inclusion within the purview of morality. I go on to argue (...)
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