Search results for 'Hanan Polansky' (try it on Scholar)

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  1. Abhaya C. Nayak, Paul Nelson & Hanan Polansky (1996). Belief Change as Change in Epistemic Entrenchment. Synthese 109 (2):143 - 174.score: 240.0
    In this paper, it is argued that both the belief state and its input should be represented as epistemic entrenchment (EE) relations. A belief revision operation is constructed that updates a given EE relation to a new one in light of an evidential EE relation, and an axiomatic characterization of this operation is given. Unlike most belief revision operations, the one developed here can handle both multiple belief revision and iterated belief revision.
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  2. Ronald M. Polansky (2007). Aristotle's de Anima. Cambridge University Press.score: 60.0
    Aristotle's De anima is the first systematic philosophical account of the soul, which serves to explain the functioning of all mortal living things. In his commentary, Ronald Polansky argues that the work is far more structured and systematic than previously supposed. He contends that Aristotle seeks a comprehensive understanding of the soul and its faculties.
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  3. Ronald Polansky (1983). Aristotle's Treatment of Ousia in Metaphysics V,. Southern Journal of Philosophy 21 (1):57-66.score: 30.0
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  4. Ronald Polansky & Mark Kuczewski (1990). Speech and Thought, Symbol and Likeness: Aristotle's "De Interpretatione" 16a3-9. Apeiron 23 (1):51 - 63.score: 30.0
  5. Ronald Polansky (1983). Energeia In Aristotle'S Metaphysics Ix. Ancient Philosophy 3 (2):160-170.score: 30.0
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  6. Ronald Polansky (2008). Philosophy (H.) Lorenz The Brute Within. Appetitive Desire in Plato and Aristotle. Oxford UP, 2006. Pp. 229. £42. 9780199290635. [REVIEW] Journal of Hellenic Studies 128:282-.score: 30.0
  7. Joseph Cimakasky & Ronald Polansky (2012). Descartes' 'Provisional Morality'. Pacific Philosophical Quarterly 93 (3):353-372.score: 30.0
    Discourse on Method part 3 offers une morale par provision, usually translated as ‘a provisional moral code’. Occasionally it has been questioned that this code is temporary and restricted to those engaged in pure inquiry. We argue that Descartes intends the moral code to be his final ethical position universally applicable. Since the moral code is ‘derived from’ the rules of method, it should have their permanence, holding for the time pure inquiry commences and when it completes the sciences. Moreover, (...)
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  8. Ron Polansky & Joe Cimakasky (2013). Counting the Hypotheses in Plato's Parmenides. Apeiron 46 (3):229-243.score: 30.0
    Journal Name: Apeiron Issue: Ahead of print.
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  9. Ronald M. Polansky (2000). "Phronesis" on Tour: Cultural Adaptability of Aristotelian Ethical Notions. Kennedy Institute of Ethics Journal 10 (4):323-336.score: 30.0
    : How might bioethics take account of cultural diversity? Can practical wisdom of an Aristotelian sort be applied across cultures? After showing that practical wisdom involves both intellectual cleverness and moral virtue, it is argued that both these components have universality. Hence practical wisdom must be universal as well. Hellenic ethical thought neither depended on outdated theoretical notions nor limited itself to the Greek world, but was in fact developed with constant awareness of cultural differences, so it arguably works as (...)
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  10. Ronald Polansky (1992). The Theaetetus of Plato. Ancient Philosophy 12 (2):434-441.score: 30.0
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  11. Ronald M. Polansky (1981). Plato's Trilogy. Journal of the History of Philosophy 19 (3):377-380.score: 30.0
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  12. William A. Welton & Ronald Polansky (1992). The Viability of Virtue in the Mean. Apeiron 25 (4):79 - 102.score: 30.0
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  13. Ronald Polansky & Kurt Torell (1990). Power, Liberty, and Counterfactual Conditionals in Hobbes' Thought. Hobbes Studies 3 (1):3-17.score: 30.0
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  14. Ronald Polansky (1980). Statement of the Editor. Ancient Philosophy 1 (1):3-3.score: 30.0
  15. Ronald Polansky (1993). Sovereign Virtue. Review of Metaphysics 47 (2):397-399.score: 30.0
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  16. R. M. Polansky (1985). The Senses of Being in Theaetetus 184-6. Philosophical Inquiry 7 (2):93-102.score: 30.0
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  17. Ronald Polansky (2003). Moral Virtue and Megalopsychia. Ancient Philosophy 23 (2):351-359.score: 30.0
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  18. Antonis Coumoundouros & Ronald Polansky (2009). Function, Ability and Desire in Plato's Republic. Philosophical Inquiry 31 (1-2):175-190.score: 30.0
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  19. Chen Diexian & Patrick Hanan (2013). The Money Demon. Philosophy East and West 63 (2).score: 30.0
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  20. Khalid El Allali, Ach�Aban Mohamed, Bothorel B.�Atrice, Piro Mohamed, Bouaouda Hanan, El Allouchi Morad, Ouassat Mohammed, Malan Andr� & P.�vet Pevet (2013). Neurobiology Under Desert Conditions: Example of the Camel. Frontiers in Human Neuroscience 7.score: 30.0
  21. Ronald M. Polansky (1988). CJ de Vogel, Rethinking Plato and Platonism Reviewed By. Philosophy in Review 8 (1):13-15.score: 30.0
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  22. Ronald Polansky & Gabe Solomon (2007). Mistakes, Chance, and Bioethics. Philosophical Inquiry 29 (5):170-182.score: 30.0
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  23. R. R. Polansky (2000). "Phronesis" on Tour: Cultural Adaptability of Aristotelian Ethical Notions. Kennedy Institute of Ethics Journal 10 (4):323.score: 30.0
    How might bioethics take account of cultural diversity? Can practical wisdom of an Aristotelian sort be applied across cultures? Afte.
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  24. Emily Catherine Katz & Ronald Polansky (2006). The Bad is Last but Does Not Last: Aristotle's Metaphysics Θ 9. In David Sedley (ed.), Oxford Studies in Ancient Philosophy Xxxi: Winter 2006. Oup Oxford. 233.score: 30.0
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  25. Ronald Polansky (1999). Colloquium 3. Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):57-86.score: 30.0
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  26. Ronald Polansky (1988). Commentary on Gallop. Proceedings of the Boston Area Colloquium of Ancient Philosophy 4 (1):291-302.score: 30.0
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  27. Ronald Polansky (1992). Foundationalism in Plato? In Tom Rockmore & Beth J. Singer (eds.), Antifoundationalism Old and New. Temple University Press. 41--55.score: 30.0
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  28. Ronald Polansky & Gabe Solomon (2007). Plot, Disease, and Bioethics. Philosophical Inquiry 29 (5):154-169.score: 30.0
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  29. Ronald Polansky (1985). Professor Vlastos's Analysis of Socratic Elenchus'. Oxford Studies in Ancient Philosophy 3:247-60.score: 30.0
     
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  30. R. Polansky & W. Wians (eds.) (forthcoming). Reading Aristotle: Argument and Exposition in the Corpus Aristotelicum.score: 30.0
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  31. R. Polansky (ed.) (forthcoming). The Cambridge Companion to the Nicomachean Ethics. Cambridge University Press.score: 30.0
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  32. Ronald Polansky, Stephanie Adair & Geoffrey Bagwell (2009). The Field for Virtue and Getting a Feel for It. Skepsis 20:15-26.score: 30.0
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  33. Cass Weller (2009). Review of Ronald Polansky, Aristotle's De Anima. [REVIEW] Notre Dame Philosophical Reviews 2009 (4).score: 15.0
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  34. Michael Taber (2009). Philosophy (R.M.) Polansky Aristotle's De Anima. Cambridge: Cambridge University Press, 2007. Pp. Xvi + 580. £55. 9780521862745. [REVIEW] Journal of Hellenic Studies 129:237-.score: 15.0
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  35. Martin Andic (1999). Commentary on Polansky. Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):87-100.score: 15.0
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  36. V. Politis (1995). Ronald M. Polansky, Philosophy and Knowledge. International Journal of Philosophical Studies 3:388-389.score: 15.0
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  37. Paul Smeyers (2014). Education in/for Non-Violence: Messages for Believers and Non-Believers? A Response to Hanan Alexander and Yusef Waghid. Ethics and Education 9 (1):79-83.score: 15.0
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  38. Aaron Smuts (2002). Sympathetic Spectators: Roman Polanski's Le Locataire (The Tenant, 1976). Kinoeye 2 (3).score: 8.0
    Le Locataire ("The Tenant"), one of Polanski's lesser-known films, uses both an unreliable narrator and manipulates an unreliable audience to achieve its horror effect.
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  39. Tarja Laine (2011). Imprisoned in Disgust: Roman Polanski's Repulsion. Film-Philosophy 15 (2):36-50.score: 8.0
    Noël Carroll has suggested that scary films scare because our emotions are structured by the disgusting and dangerous properties of the films’ monsters. By contrast, this essay argues that some scary films scare through more direct means than can be explained by entertaining in thought, say, the impure properties of Count Dracula. It is the film itself that disgusts and frightens, by ‘taking over’ the spectator so that their consciousness of the film is ‘contaminated’ by the ‘spirit’ of horror. In (...)
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  40. Letizia Bellocchio (2008). Il Medioevo nei Macbeth cinematografici Welles, Kurosawa, Polanski, Visconti. Doctor Virtualis 6.score: 5.0
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  41. Kobi Kabalek (2007). Unheroic Heroes : Re-Viewing Roman Polanski's The Pianist (2002) in Germany and Israel. In Vera Apfelthaler & Julia Köhne (eds.), Gendered Memories: Transgressions in German and Israeli Film and Theatre. Turia + Kant.score: 5.0
     
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  42. Hanan A. Alexander (2006). A View From Somewhere: Explaining the Paradigms of Educational Research. Journal of Philosophy of Education 40 (2):205–221.score: 3.0
    In this paper I ask how educational researchers can believe the subjective perceptions of qualitative participant-observers given the concern for objectivity and generalisability of experimental research in the behavioural and social sciences. I critique the most common answer to this question within the educational research community, which posits the existence of two (or more) equally legitimate epistemological paradigms—positivism and constructivism—and offer an alternative that places a priority in educational research on understanding the purposes and meanings humans attribute to educational practices. (...)
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  43. Hanan Alexander (2007). What is Common About Common Schooling? Rational Autonomy and Moral Agency in Liberal Democratic Education. Journal of Philosophy of Education 41 (4):609–624.score: 3.0
  44. Hanan Alexander (2000). Education and the Sacred: Thomas Green's Educational Formation of Conscience. Journal of Philosophy of Education 34 (2):395–400.score: 3.0
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  45. Hanan Yoran (2007). Florentine Civic Humanism and the Emergence of Modern Ideology. History and Theory 46 (3):326–344.score: 3.0
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  46. Hanan A. Alexander (2003). Aesthetic Inquiry in Education: Community, Transcendence, and the Meaning of Pedagogy. Journal of Aesthetic Education 37 (2):1-18.score: 3.0
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  47. Hanan A. Alexander (2005). Education in Ideology. Journal of Moral Education 34 (1):1-18.score: 3.0
    There is a thought that stops all thought. That is the thought that ought to be stopped. (Chesterton, 1952, p.?58) In this paper I distinguish between two sorts of ideologies, moral (or ethical) ideologies that embrace the conceptual condition of human agency: free will, moral intelligence, and fallibility; and amoral (or non?ethical) ideologies that do not. Initiation into the former, which are suited to open societies, is best accomplished through education, whereas transmission of the latter, which are preferred in closed (...)
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  48. Hanan A. Alexander (2003). Moral Education and Liberal Democracy: Spirituality, Community, and Character in an Open Society. Educational Theory 53 (4):367-387.score: 3.0
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  49. Tom Rockmore & Beth J. Singer (eds.) (1992). Antifoundationalism Old and New. Temple University Press.score: 3.0
    The debate over foundationalism, the viewpoint that there exists some secure foundation upon which to build a system of knowledge, appears to have been resolved and the antifoundationalists have at least temporarily prevailed. From a firmly historical approach, the book traces the foundationalism/antifoundationalism controversy in the work of many important figures Animaxander, Aristotle and Plato, Augustine, Descartes, Hegel and Nietzsche, Habermas and Chisholm, and others throughout the history of philosophy. The contributors, Joseph Margolis, Ronald Polansky, Gary Calore, Fred and (...)
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