Search results for 'Hamid Assar' (try it on Scholar)

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  1. Khalil M. Torabzadeh, Dan Davidson & Hamid Assar (1989). The Effect of the Recent Insider-Trading Scandal on Stock Prices of Securities Firms. Journal of Business Ethics 8 (4):299 - 303.score: 240.0
    This paper addresses the impact of the unethical business conduct of a few individuals that shook the financial market in 1986. Specifically, in the study undertaken for this paper, the wealth status of the shareholders of securities firms was examined in relation to the public disclosure of the insider-trading scandals involving Dennis Levine, Ivan Boesky, and their confederates. It was hypothesized that the expected market-adjusted stock returns for the securities firms would be negative as a result of the scandals. The (...)
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  2. Hélène Delerue & Mariam Hamid (2014). Who Are These People? Personality Traits and Judgments About Trade Secret Misappropriation in Post‐Employment Activities. Business Ethics: A European Review 23 (3):n/a-n/a.score: 30.0
    Trade secret theft is a problem that almost all organizations face. The greatest threat is employee mobility and potential unethical post-employment behavior. This study investigates the role of individual personality traits in judgments about trade secret misappropriation. Our hypotheses were tested in three studies addressing three different situational contexts: current employees, employees about to be laid off, and students who had quit their job. Relationships were estimated with robust regression. The results show that some personality traits predict judgment about another (...)
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  3. Soltanian-Zadeh Hamid (2008). Connectivity Analysis of EEG Recordings for Epileptic Patients. Frontiers in Human Neuroscience 2.score: 30.0
  4. A. I. Padela, H. Shanawani, J. Greenlaw, H. Hamid, M. Aktas & N. Chin (2008). The Perceived Role of Islam in Immigrant Muslim Medical Practice Within the USA: An Exploratory Qualitative Study. Journal of Medical Ethics 34 (5):365-369.score: 30.0
    Background: Islam and Muslims are underrepresented in the medical literature and the influence of physician’s cultural beliefs and religious values upon the clinical encounter has been understudied. Objective: To elicit the perceived influence of Islam upon the practice patterns of immigrant Muslim physicians in the USA. Design: Ten face-to-face, in-depth, semistructured interviews with Muslim physicians from various backgrounds and specialties trained outside the USA and practising within the the country. Data were analysed according to the conventions of qualitative research using (...)
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  5. Ahmad Fauzi Abdul Hamid & Muhamad Takiyuddin Ismail (2012). Abdullah Ahmad Badawi: A Malaysian Neo-Conservative? Japanese Journal of Political Science 13 (3):379-399.score: 30.0
    This article proposes an analysis of changes implemented during Malaysia's Prime Minister Abdullah Ahmad Badawi's administration (20032003), which displayed bias against changes and introduced schemes to justify the systems it upheld. Transmutations wrought during Abdullah's tenure may have been neither substantial nor totalizing, but within the conservative paradigm which had long gripped national politics, Abdullah's deviations were significant nevertheless.
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  6. Soltanian-Zadeh Hamid (2008). Integrated MEG and fMRI Model: Synthesis, Analysis, and Validation Using Auditory Data. Frontiers in Human Neuroscience 2.score: 30.0
  7. Tan Sri Dato' Seri Ahmad Sarji bin Abdul Hamid (1998). The Importance of Knowledge for Organisations. In Othman Alhabshi & Mustapha bin Hj Nik Hassan (eds.), Islam, Knowledge, and Ethics: A Pertinent Culture for Managing Organisations. Institute of Islamic Understanding Malaysia.score: 30.0
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  8. Bahijah Md Hashim, Adilah Abdul Hamid, Mat Saad Abdullah, Rohana Alias & Muhamad Noor Sarina (2009). Socio-Economic Issues Among Felda Settlers in Perlis. Asian Culture and History 1 (2):P113.score: 30.0
    After almost fifty years of operation, government through a number of announcements declared that FELDA (Federal Land Development) schemes need to be revitalized so that it could play its role more effectively as a vehicle that would accelerate the country’s economic growth. Having raised this point, the major aim of this study is to examine the major socio-economic issues and the current socio-economic status of FELDA settlers.Information was gathered through face-to-face interview with the Mata Air FELDA settlers and the Rimba (...)
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  9. Muḥammad Ḥāmid (1980). Iqbal: The Poet Philosopher of Fifteenth Century Hijrah. Sang-E-Meel Publications.score: 30.0
     
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  10. Aasim I. Padela, Hasan Shanawani, Jane Greenlaw, Hamada Hamid, Mehmet Aktas & Nancy Chin (2008). The Perceived Role of Islam in Immigrant Muslim Medical Practice Within the USA: An Exploratory Qualitative Study. Journal of Medical Ethics 34 (5):365-369.score: 30.0
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  11. Sherman A. Jackson (2002). On the Boundaries of Theological Tolerance in Islam: Abū Ḥāmid Al-Ghāzalīʼs Fayṣal Al-Tafriqa Bayna Al-Islam Wa Al-Zandaqa. Oxford University Press.score: 18.0
    Abu Hamid al Ghazali, one of the most famous intellectuals in the history of Islam, developed a definition of Unbelief (kufr) to serve as the basis for determining who, in theological terms, should be considered a Muslim and who should not. Jackson's annotated translation is preceded by an introduction that reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice.
     
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  12. Michael Veber (2010). The Epistemology of Belief – Hamid Vahid. Philosophical Quarterly 60 (241):871-873.score: 15.0
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  13. David Burrell (2004). Review of Abu Hamid Al-Ghazali, On the Boundaries of Theological Tolerance. [REVIEW] Notre Dame Philosophical Reviews 2004 (2).score: 15.0
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  14. A. S. Tritton (1947). Ibn Maskawaih. By Khwaja Abdul Hamid. Pp. 130. Shaikh Muhammad Ashraf: Lahore. 1946. Rs. 2·8.). Philosophy 22 (83):270-.score: 15.0
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  15. Romy Albrecht (2011). Hamid Reza Yousefi/Ina Braun-Interkulturalität. Eine interdisziplinäre Einführung. Philosophischer Literaturanzeiger 64 (4):62.score: 15.0
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  16. Farhad Daftary, Hamid Al-Din Al-Kirmani. Internet Encyclopedia of Philosophy.score: 15.0
  17. J. Mark Halstead (2005). Review of AA Hamid (Ed) Moral Teachings of Islam: Prophetic Traditions From Al-Adab Al-Mufrad. [REVIEW] Journal of Moral Education 34 (1):113-131.score: 15.0
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  18. ʻAbd Allāh ibn Aḥmad ibn Muḥammad ʻAṭṭās (2004). Mafhūm Al-Suluk Al-Khuluqī: Min Wijhatay Naẓar Al-Imām Abī Ḥāmid Al-Ghazzālī Wa-Baʻḍ Al-Ittijāhāt Al-Nafsīyah Al-Gharbīyah Al-Ḥadīthah. Al-Mamlakah Al-ʻarabīyah Al-Saʻūdīyah, Wizārat Al-Taʻlīm Al-ʻālī, Jāmiʻat Umm Al-Qurá, Maʻhad Al-Buḥūth Al-ʻilmīyah, Markaz Buḥūth Al-Tarbawīyah Wa-Al-Nafsīyah.score: 15.0
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  19. Joav Avtalion (2010). Meḥḳar Hashṿaʼati: Kitab Kifayah Alʻabidin le-R. Avraham Ben Ha-Rambam Ṿe- Ihyā Ulum Al-Din le-Abu Ḥamid Muḥamad Algazali. Universitat Bar Ilan.score: 15.0
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  20. Benedetta Baracchi (2011). In difesa dello studio critico: l'eredità intellettuale di Nasr Hamid Abu Zayd (1943-2010). Doctor Virtualis 10.score: 15.0
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  21. Ina Braun (2008). Norbert Mecklenburg: Das madchen aus der fremde Hamid reza/yousefi. Philosophischer Literaturanzeiger 61 (2):20.score: 15.0
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  22. Jean-Charles Ducène (2003). De nouvelles pages du Murib an bad agaib al-Magrib d'Abu Hamid al-Garnati. Al-Qantara: Revista de Estudios Árabes 24 (1):33-76.score: 15.0
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  23. Sascha Jürgens (2004). Fromme Skepsis und die Ideologie der Philosophen: Methoden und Resultate der Philosophiekritik des Abū Hāmid al-Ġazālī. In. In Steffen Greschonig & Christine S. Sing (eds.), Ideologien Zwischen Lüge Und Wahrheitsanspruch. Deutscher Universitäts-Verlag. 27--47.score: 15.0
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  24. Jens Mattern (2008). Zwischen kultureller Symbolik und allgemeiner Wahrheit (Hamid Reza Yousefi). Philosophischer Literaturanzeiger 61 (1):54.score: 15.0
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  25. Hermann-Joseph Scheidgen (2012). Hamid Reza Yousefi, Hans Waldenfels, Wolfgang Gantke (Hg.)-Wege zur Religion. Aspekte—Grundprobleme—Ergänzende Perspektiven. [REVIEW] Philosophischer Literaturanzeiger 65 (2).score: 15.0
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  26. Hermann-Josef Scheidgen (2010). Hamid Reza Yousefi-Interkulturalität und Geschichte. Philosophischer Literaturanzeiger 63 (4):358.score: 15.0
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  27. Hermann-Joseph Scheidgen (2012). Hamid Reza Yousefi: Zarathustra neu entdeckt. Theoretische und praktische Grundlegung einer verkannten Philosophie, Bd. 1 (Studien zur Weltgeschichte des Denkens. Denktraditionen – neu entdeckt). [REVIEW] Philosophischer Literaturanzeiger 65 (2):125-132.score: 15.0
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  28. Anthony Brueckner (2009). Moore-Paradoxicality and the Principle of Charity. Theoria 75 (3):245-247.score: 9.0
    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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  29. Jon Altschul, Anthony Brueckner & Christopher Buford (2014). Vahid, Burge, and Perceptual Entitlement. Metaphilosophy 45 (3):325-330.score: 9.0
    Hamid Vahid criticizes Tyler Burge's account of perceptual entitlement. Vahid argues that Burge's account fails to satisfy a criterion of adequacy that any correct account of perceptual warrant must satisfy. According to Vahid, a correct account of perceptual warrant must allow for perceptual beliefs which are produced by a properly functioning perceptual system yet which lack warrant. The present article argues that Vahid's critique of Burge fails. It presents numerous examples of such beliefs that are consistent with Burge's account (...)
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  30. Abdelhamid I. Sabra (2009). The Simple Ontology of Kalām Atomism: An Outline. Early Science and Medicine 14 (1):68-78.score: 6.0
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  31. Hamid Vahid (2005). Epistemic Justification and the Skeptical Challenge. Palgrave Macmillan.score: 6.0
    This book explores the concept of epistemic justification and our understanding of the problem of skepticism. Providing critical examination of key responses to the skeptical challenge, Hamid Vahid presents a theory which is shown to work alongside the internalism/externalism issue and the thesis of semantic externalism, with a deontological conception of justification at its core.
     
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  32. Hamid Vahid (2010). Rationalizing Beliefs: Evidential Vs. Pragmatic Reasons. Synthese 176 (3):447 - 462.score: 3.0
    Beliefs can be evaluated from a number of perspectives. Epistemic evaluation involves epistemic standards and appropriate epistemic goals. On a truthconducive account of epistemic justification, a justified belief is one that serves the goal of believing truths and avoiding falsehoods. Beliefs are also prompted by nonepistemic reasons. This raises the question of whether, say, the pragmatic benefits of a belief are able to rationalize it. In this paper, after criticizing certain responses to this question, I shall argue that, as far (...)
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  33. Omar Edward Moad (2009). Comparing Phases of Skepticism in Al-Ghazālī and Descartes: Some First Meditations on Deliverance From Error. Philosophy East and West 59 (1):pp. 88-101.score: 3.0
    Abū Hāmid al-Ghazālī (1058–1111 c.e .) is well known, among other things, for his account, in al-Munqidh min al-ḍalāl (Deliverance from error), of a struggle with philosophical skepticism that bears a striking resemblance to that described by Descartes in the Meditations . This essay aims to give a close comparative analysis of these respective accounts, and will concentrate solely on the processes of invoking or entertaining doubt that al-Ghazālī and Descartes describe, respectively. In the process some subtle differences between them (...)
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  34. Hamid Vahid (2006). Conceivability and Possibility: Chalmers on Modal Epistemology. Philosophical Explorations 9 (3):243-260.score: 3.0
    We often decide whether a state of affairs is possible (impossible) by trying to mentally depict a scenario (using words, images, etc.) where the state in question obtains (or fails to obtain). These mental acts (broadly thought of as 'conceiving') seem to provide us with an epistemic route to the space of possibilities. The problem this raises is whether conceivability judgments provide justification-conferring grounds for the ensuing possibility-claims (call this the 'conceivability thesis'). Although the question has a long history, contemporary (...)
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  35. Hamid Seyedsayamdost, On Normativity and Epistemic Intuitions: Failure of Replication.score: 3.0
    In one of the earlier influential papers in the field of experimental philosophy titled Normativity and Epistemic Intuitions published in 2001, Jonathan M. Weinberg, Shaun Nichols and Stephen Stich reported that respondents answered Gettier type questions differently depending on their ethnic background as well as socioeconomic status. There is currently a debate going on, on the significance of the results of Weinberg et al. (2001) and its implications for philosophical methodology in general and epistemology in specific. Despite the debates, however, (...)
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  36. Hamid Vahid (2008). Experience and the Space of Reasons: The Problem of Non-Doxastic Justification. [REVIEW] Erkenntnis 69 (3):295 - 313.score: 3.0
    It is not difficult to make sense of the idea that beliefs may derive their justification from other beliefs. Difficulties surface when, as in certain epistemological theories, one appeals to sensory experiences to give an account of the structure of justification. This gives rise to the so-called problem of ‘nondoxastic justification’, namely, the problem of seeing how sensory experiences can confer justification on the beliefs they give rise to. In this paper, I begin by criticizing a number of theories that (...)
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  37. Hamid Vahid (2001). Realism and the Epistemological Significance of Inference to the Best Explanation. Dialogue (Canadian Philosophical Association) 40 (03):487-507.score: 3.0
  38. Hamid Vahid (2006). Aiming at Truth: Doxastic Vs. Epistemic Goals. Philosophical Studies 131 (2):303-335.score: 3.0
    Belief is generally thought to be the primary cognitive state representing the world as being a certain way, regulating our behavior and guiding us around the world. It is thus regarded as being constitutively linked with the truth of its content. This feature of belief has been famously captured in the thesis that believing is a purposive state aiming at truth. It has however proved to be notoriously difficult to explain what the thesis really involves. In this paper, I begin (...)
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  39. Hamid Vahid (2011). The Concept of Entitlement and its Epistemic Relevance. Pacific Philosophical Quarterly 92 (3):380-399.score: 3.0
    Crispin Wright has recently suggested that, in addition to the notion of justification, we also possess a non-evidential notion of warrant, ‘entitlement’, that can play an important role in responding to various skeptical questions. My concern here is with the question of whether entitlement constitutes an epistemic kind of warrant. I claim Wright's argument for this thesis at most shows that entitlement has a pragmatic character. Having identified the sources of the troubles of this argument in its underlying assumptions, I (...)
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  40. Zain Imtiaz Ali (2007). Al-Ghazālī and Schopenhauer on Knowledge and Suffering. Philosophy East and West 57 (4):409-419.score: 3.0
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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  41. Hamid Seyedsayamdost (forthcoming). On Gender and Philosophical Intuition: Failure of Replication and Other Negative Results. Philosophical Psychology.score: 3.0
    On gender and philosophical intuition: Failure of replication and other negative results. . ???aop.label???. doi: 10.1080/09515089.2014.893288.
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  42. Hamid Vahid (2004). Varieties of Epistemic Conservatism. Synthese 141 (1):97 - 122.score: 3.0
    According to the thesis of epistemic conservatism it would be unreasonable to change one's beliefs in the absence of any good reasons. Although it is claimed that epistemic conservatism has informed and resolved a number of positions and problems in epistemology, it is difficult to identify a single representative view of the thesis. This has resulted in advancing a series of disparate and largely unconnected arguments to establish conservatism. In this paper, I begin by casting doubt on the claim of (...)
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  43. Hamid Vahid (2003). Content Externalism and the Internalism/Externalism Debate in Justification Theory. European Journal of Philosophy 11 (1):89-107.score: 3.0
  44. Hamid Vahid (1999). A Priori Knowledge, Experience and Defeasibility. International Journal of Philosophical Studies 7 (2):173 – 188.score: 3.0
    Some recent discussions of a priori knowledge, taking their departure from Kant's characterization of such knowledge as being absolutely independent of experience, have concluded that while one might delineate a concept of a priori knowledge, it fails to have any application as any purported case of such knowledge can be undermined by suitably recalcitrant experiences. In response, certain defenders of apriority have claimed that a priori justification only requires that a belief be positively dependent on no experience. In this paper, (...)
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  45. Hamid Vahid (2008). Radical Interpretation and Moore's Paradox. Theoria 74 (2):146-163.score: 3.0
    Abstract: Moore's sentences of the form "P & ∼I believe that P" and "P & I believe that ∼P" are thought to be paradoxical because they cannot be properly asserted despite being possibly true. Solutions to the paradox usually explain the oddity of such sentences in terms of phenomena as diverse as the pragmatics of speech acts, nature of belief or justification. In this paper I shall argue that despite their seemingly different approaches to the problem, there is a single (...)
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  46. Hamid Vahid (2007). Varieties of Easy Knowledge Inference: A Resolution. [REVIEW] Acta Analytica 22 (3):223-237.score: 3.0
    It has recently been argued that any epistemological theory that allows for what is called basic knowledge, viz., knowledge that an agent acquires from a certain source, even if he fails to know that the source is reliable, falls victim to what is known as the problem of easy knowledge. The idea is that for such theories bootstrapping and closure allow us far too easily to acquire knowledge (justification) that seems unlikely under the envisaged circumstances. In this paper, I begin (...)
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  47. Iysa A. Bello (1989). The Medieval Islamic Controversy Between Philosophy and Orthodoxy: Ijm̄aʻ and Taʼwīl in the Conflict Between Al-Ghazālī and Ibn Rushd. E.J. Brill.score: 3.0
    ... Abu Hamid al-Ghazall enumerates twenty questions upon which he contends the philosophers have formulated heretical theories against which the Muslim ...
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  48. Hamid Vahid (1998). The Internalism/Externalism Controversy: The Epistemization of an Older Debate. Dialectica 52 (3):229–246.score: 3.0
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  49. Hamid Vahid (2002). The Nature and Significance or Transcendental Arguments. Kant-Studien 93 (3):273-290.score: 3.0
  50. Edward Omar Moad (2007). Al-Ghazali on Power, Causation, and 'Acquisition'. Philosophy East and West 57 (1):1-13.score: 3.0
    : Al-Ghazali on Power, Causation, and 'Acquisition' Edward Omar Moad In Al-Iqtişādfial-I'tiqād (Moderation in belief ), at the end of his chapter on divine power, Abu Hamid al-Ghazali writes, "No created thing comes about through another [created thing]. Rather, all come about through [divine] power." A precise understanding of what al-Ghazali means by this statement requires an understanding of his conception of power. Here, we will articulate this conception of power and show how it renders a distinctive occasionalist thesis (...)
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