Search results for 'Harold Salzman' (try it on Scholar)

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  1. Harold Salzman (1991). Engineering Perspectives and Technology Design in the United States. AI and Society 5 (4):339-356.score: 120.0
    Technology design has social as well as technical determinants. These social factors, such as the political context and social philosophy, vary historically and cross-nationally. The work upon which this paper is based addresses the nature of process technology design in the United States and focuses on the underlying assumptions that guide technology design, based on both historical analysis and survey and case studies of current design practices. Central to this work is an analysis of how the US approaches compare to (...)
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  2. Philip J. Harold (2009). Prophetic Politics: Emmanuel Levinas and the Sanctification of Suffering. Ohio University Press.score: 60.0
    In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.
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  3. James Harold (2008). Can Expressivists Tell the Difference Between Beauty and Moral Goodness? American Philosophical Quarterly 45 (3):289-300.score: 30.0
    One important but infrequently discussed difficulty with expressivism is the attitude type individuation problem.1 Expressivist theories purport to provide a unified account of normative states. Judgments of moral goodness, beauty, humor, prudence, and the like, are all explicated in the same way: as expressions of attitudes, what Allan Gibbard calls “states of norm-acceptance”. However, expressivism also needs to explain the difference between these different sorts of attitude. It is possible to judge that a thing is both aesthetically good and morally (...)
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  4. James Harold (2012). Cognitivism, Non-Cognitivism, and Skepticism About Folk Psychology. Philosophical Psychology 25 (2):165 - 185.score: 30.0
    In recent years it has become more and more difficult to distinguish between metaethical cognitivism and non-cognitivism. For example, proponents of the minimalist theory of truth hold that moral claims need not express beliefs in order to be (minimally) truth-apt, and yet some of these proponents still reject the traditional cognitivist analysis of moral language and thought. Thus, the dispute in metaethics between cognitivists and non-cognitivists has come to be seen as a dispute over the correct way to characterize our (...)
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  5. James Harold (2010). The Value of Fictional Worlds (or Why 'the Lord of the Rings' is Worth Reading). Contemporary Aesthetics 8.score: 30.0
    Some works of fiction are widely held by critics to have little value, yet these works are not only popular but also widely admired in ways that are not always appreciated. In this paper I make use of Kendall Walton’s account of fictional worlds to argue that fictional worlds can and often do have value, including aesthetic value, that is independent of the works that create them. In the process, I critique Walton’s notion of fictional worlds and offer a defense (...)
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  6. Heidi Maibom & James Harold (2010). Psychopaths and the Appreciation of Art. la Nouvelle Revue Française d'Esthétique 6:151-63.score: 30.0
    Psychopaths are the bugbears of moral philosophy. They are often used as examples of perfectly rational people who are nonetheless willing to do great moral wrong without regret; hence the disorder has received the epithet “moral insanity” (Pritchard 1835). But whereas philosophers have had a great deal to say about psychopaths’ glaring and often horrifying lack of moral conscience, their aesthetic capacities have received hardly any attention, and are generally assumed to be intact or even enhanced. Popular culture often portrays (...)
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  7. James Harold (2010). Mixed Feelings: Conflicts in Emotional Responses to Film. Midwest Studies in Philosophy 34 (1):280-294.score: 30.0
    Some films scare us; some make us cry; some thrill us. Some of the most interesting films, however, leave us suspended between feelings – both joyous and sad, or angry and serene. This paper attempts to explain how this can happen and why it is important. I look closely at one film that creates and exploits these conflicted responses. I argue that cases of conflict in film illuminate a pair of vexing questions about emotion in film: (1) To what extent (...)
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  8. James Harold (2005). Between Intrinsic and Extrinsic Value. Journal of Social Philosophy 36 (1):85–105.score: 30.0
    Moral philosophers who differ from one another on a wide range of questions tend to agree on at least one general point. Most believe that things are worth valuing either because of their relationship to something else worth valuing, or because they are simply (in themselves) worth valuing. I value my car, because I value getting to work; I value getting to work, because I value making money and spending time productively; and I value those things because I value leading (...)
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  9. James Harold (2007). Review of Jenefer Robinson, Deeper Than Reason: Emotion and its Role in Literature, Music, and Art. [REVIEW] Notre Dame Philosophical Reviews 2007 (6).score: 30.0
  10. James Harold (2005). Narrative Engagement with Atonement and The Blind Assasin. Philosophy and Literature 29 (1):130-145.score: 30.0
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  11. James A. Harold (2004). An Introduction to the Love of Wisdom: An Essential and Existential Approach to Philosophy. University Press of America.score: 30.0
    The purpose of this engaging book is twofold: to explain and justify the primary objects and methods of the discipline of philosophy, and to show how philosophy ...
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  12. James Harold (2007). The Ethics of Non-Realist Fiction: Morality's Catch-22. Philosophia 35 (2):145-159.score: 30.0
    The topic of this essay is how non-realistic novels challenge our philosophical understanding of the moral significance of literature. I consider just one case: Joseph Heller’s Catch-22. I argue that standard philosophical views, based as they are on realistic models of literature, fail to capture the moral significance of this work. I show that Catch-22 succeeds morally because of the ways it resists using standard realistic techniques, and suggest that philosophical discussion of ethics and literature must be pluralistic if it (...)
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  13. James Harold (2008). Immoralism and the Valence Constraint. British Journal of Aesthetics 48 (1):45-64.score: 30.0
    Immoralists hold that in at least some cases, moral fl aws in artworks can increase their aesthetic value. They deny what I call the valence constraint: the view that any effect that an artwork’s moral value has on its aesthetic merit must have the same valence. The immoralist offers three arguments against the valence constraint. In this paper I argue that these arguments fail, and that this failure reveals something deep and interesting about the relationship between cognitive and moral value. (...)
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  14. Todd A. Salzman (2001). The Basic Goods Theory and Revisionism: A Methodological Comparison on the Use of Reason and Experience as Sources of Moral Knowledge. Heythrop Journal 42 (4):423–450.score: 30.0
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  15. James Harold (2011). Is Xunzi's Virtue Ethics Susceptible to the Problem of Alienation? Dao: A Journal of Comparative Philosophy 10 (1):71-84.score: 30.0
    In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,” a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual ( li ) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzi’s behalf, and also discuss whether the problem (...)
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  16. James Harold (2005). Infected by Evil. Philosophical Explorations 8 (2):173 – 187.score: 30.0
    In this paper I argue that there is good reason to believe that we can be influenced by fictions in ways that matter morally, and some of the time we will be unaware that we have been so influenced. These arguments fall short of proving a clear causal link between fictions and specific changes in the audience, but they do reveal rather interesting and complex features of the moral psychology of fiction. In particular, they reveal that some Platonic worries about (...)
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  17. James Harold (2006). On Judging the Moral Value of Narrative Artworks. Journal of Aesthetics and Art Criticism 64 (2):259–270.score: 30.0
    In this paper, I argue that in at least some interesting cases, the moral value of a narrative work depends on the aesthetic properties of that artwork. It does not follow that a work that is aesthetically bad will be morally bad (or that it will be morally good). The argument comprises four stages. First I describe several different features of imaginative engagement with narrative artworks. Then I show that these features depend on some of the aesthetic properties of those (...)
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  18. James Harold (2000). Empathy with Fictions. British Journal of Aesthetics 40 (3):340-355.score: 30.0
    IT IS DIFFICULT for me to read Pride and Prejudice without empathizing either with Elizabeth Bennet, or sometimes with her father, Mr Bennet. Not only do my own responses to and opinions of the events and characters of the book at times resemble theirs, but even when they do not, I find myself seeing the event from Elizabeth’s or Mr Bennet’s point of view. For example, at the close of the book, Elizabeth’s former dislike of Mr Darcy has completely vanished, (...)
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  19. James Harold (2003). Practical Reason and 'Companions in Guilt'. Philosophical Investigations 26 (4):311–331.score: 30.0
    Since Phillipa Foot’s paper ‘Morality as a System of Hypothetical Imperatives’ was published some twenty-five years ago, questions about categorical imperatives and the alleged rationality of acting morally have been of central concern to ethicists. For critics and friends of Kantian ethical theories, these questions have special importance. One of the distinctive features of Kantian ethical theories is that they claim that there are categorical imperatives: imperatives which dictate which actions one should follow insofar as one is rational.This way of (...)
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  20. Todd A. Salzman & Michael G. Lawler (2006). New Natural Law Theory and Foundational Sexual Ethical Principles: A Critique and a Proposal. Heythrop Journal 47 (2):182–205.score: 30.0
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  21. James Harold (2008). Review of Elisabeth Schellekens, Aesthetics and Morality. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).score: 30.0
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  22. James Harold (2003). Flexing the Imagination. Journal of Aesthetics and Art Criticism 61 (3):247–258.score: 30.0
    In his The Confessions of Nat Turner, William imagining, but with the motives of the imaginer. Styron brings to life the leader of the largest and..
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  23. Osborne Harold (1979). The Concept of Creativity in Art. British Journal of Aesthetics 19 (3):224-231.score: 30.0
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  24. Christine Harold (2010). The Prettier Doll: Rhetoric, Discourse, and Ordinary Democracy (Review). Philosophy and Rhetoric 43 (3):296-300.score: 30.0
    The essays collected by Karen Tracy, James P. McDaniel, and Bruce E. Gronbeck in The Prettier Doll: Rhetoric, Discourse, and Ordinary Democracy explore the rhetorical details and patterns of grassroots democracy as they emerged in one particular controversy in a Boulder, Colorado, school district in 2001. Attending to the specificities of the case is crucial to the editors' larger mission: to offer a radically localized alternative to the field's penchant for "grand theory," which, they suggest, too often neglects or ignores (...)
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  25. Christine Harold (2004). Introduction: Ethics of Seeing: Consuming Environments. Ethics and the Environment 9 (2):1-3.score: 30.0
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  26. Osborne Harold (1962). The Use of Nature in Art. British Journal of Aesthetics 2 (4):318-327.score: 30.0
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  27. George Salzman (1953). Born-Type Rigid Motion in Relativity. Urbana.score: 30.0
     
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  28. Todd A. Salzman (1995). Deontology and Teleology: An Investigation of the Normative Debate in Roman Catholic Moral Theology. Uitgeverij Peeters.score: 30.0
     
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  29. Philip Carl Salzman & Patricia C. Rice (2008). Introduction to Thinking Anthropologically. In Philip Carl Salzman & Patricia C. Rice (eds.), Thinking Anthropologically: A Practical Guide for Students. Pearson Prentice Hall.score: 30.0
     
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  30. Todd A. Salzman (ed.) (1999). Method and Catholic Moral Theology: The Ongoing Reconstruction. Creighton University Press.score: 30.0
    This work is an investigation of the ongoing methodical reconstruction of Catholic moral theology. As such it is based on and honors the work of Norbert Rigali, S.J., one of the most important contributors to this reconstruction.The decisive break from the traditional manual approach to moral theology represented by Vatican II reoriented moral theology away from universal natural law morality based on the commandments to a morality based on specifically Christian sources. This reorientation, however, was not an either/or but a (...)
     
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  31. Philip Carl Salzman & Patricia C. Rice (2008). Making Ideas Researchable. In Philip Carl Salzman & Patricia C. Rice (eds.), Thinking Anthropologically: A Practical Guide for Students. Pearson Prentice Hall.score: 30.0
     
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  32. Philip Carl Salzman & Patricia C. Rice (eds.) (2008). Thinking Anthropologically: A Practical Guide for Students. Pearson Prentice Hall.score: 30.0
  33. Philip Carl Salzman (2008). Thinking Theoretically. In Philip Carl Salzman & Patricia C. Rice (eds.), Thinking Anthropologically: A Practical Guide for Students. Pearson Prentice Hall.score: 30.0
     
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  34. Philip Carl Salzman (2008). What Anthropologists Look for : Patterns. In Philip Carl Salzman & Patricia C. Rice (eds.), Thinking Anthropologically: A Practical Guide for Students. Pearson Prentice Hall.score: 30.0
     
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  35. Maria Carla Galavotti (2003). Harold Jeffreys' Probabilistic Epistemology: Between Logicism and Subjectivism. British Journal for the Philosophy of Science 54 (1):43-57.score: 12.0
    Harold Jeffreys' ideas on the interpretation of probability and epistemology are reviewed. It is argued that with regard to the interpretation of probability, Jeffreys embraces a version of logicism that shares some features of the subjectivism of Ramsey and de Finetti. Jeffreys also developed a probabilistic epistemology, characterized by a pragmatical and constructivist attitude towards notions such as ‘objectivity’, ‘reality’ and ‘causality’. 1 Introductory remarks 2 The interpretation of probability 3 Jeffreys' probabilistic epistemology.
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  36. Stacy Lee Burns (2012). Harold Garfinkel: Memorial Remarks, Recollections and Reflections. [REVIEW] Human Studies 35 (2):159-161.score: 12.0
    Harold Garfinkel: Memorial Remarks, Recollections and Reflections Content Type Journal Article Pages 1-3 DOI 10.1007/s10746-012-9216-2 Authors Stacy Lee Burns, Loyola Marymount University, University Hall, One LMU Drive, Suite 4341, Los Angeles, CA 90045-2659, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548.
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  37. Stacy Lee Burns (2012). 'Lecturing's Work': A Collaborative Study with Harold Garfinkel. [REVIEW] Human Studies 35 (2):175-192.score: 12.0
    This article discusses some empirical materials from a collaborative study of "lecturing's work" which the author conducted with Harold Garfinkel. The paper shows Garfinkel at work by presenting a history of the collaboration and discussing what we found. The article also considers some larger implications of our research for understanding how ethnomethodological studies can recover and discover the material regularities of everyday life as they are practiced in distinct settings. The paper reports on a program of ethnomethodological inquiry for (...)
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  38. Harold T. Hodes, Harold Hodes: Bibliography.score: 12.0
    An Exact Pair for the Arithmetic Degrees whose join is not a Weak Uniform Upper Bound, in the Recursive Function Theory-Newsletters, No. 28, August-September 1982.
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  39. Cord Friebe (forthcoming). Don Ross, James Ladyman, and Harold Kincaid (Eds.): Scientific Metaphysics. Journal for General Philosophy of Science:1-5.score: 12.0
    Scientific Metaphysics is a collection of essays in which prominent philosophers of science explore how metaphysics looks like that is judged by scientific standards. Common to all chapters (authors) is the requirement that scientific results and methods should be applied to metaphysical puzzle solving and, hence, the skepticism about philosophical reasoning that is based on the analysis of common-sense concepts and appeals to (modal) intuitions and a priori knowledge. It is, however, controversial what exactly naturalistic metaphysics might be, since at (...)
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  40. Gregory A. Barton & Brett M. Bennett (2011). Edward Harold Fulcher Swain's Vision of Forest Modernity. Intellectual History Review 21 (2):135-150.score: 12.0
    Edward Harold Fulcher Swain (1883?1970) developed a unique idea about the importance of forests, advocating the creation of a new society based upon forests, and he pursued policies to implement his unique vision of forestry when he served as the Director of Queensland's Forestry Board from 1918 to 1924 and the Forestry Commissioner for New South Wales from 1935 to 1948. Swain's beliefs developed out of a combination of his Australian experiences and connections with foresters in the British Empire (...)
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  41. Derek Drinkwater (2005). Sir Harold Nicolson and International Relations: The Practitioner as Theorist. OUP Oxford.score: 12.0
    Sir Harold Nicolson (1886-1968) is well known as a diarist, man of letters, diplomatic historian, gardener, and broadcaster. Nicolson's bestselling diaries and letters, his many biographies, including the highly acclaimed official life of King George V, and his numerous essays and broadcasts have made him, in the words of his friend and fellow MP Robert Bernays, an international figure of the 'second degree'. -/- Yet there was more to this urbane man than his finely observed diary, stylish writing, and (...)
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  42. Harold A. Larrabee (1939). Book Review:Dare We Look Ahead? Bertrand Russell, Vernon Bartlett, G. D. H. Cole, Stafford Cripps, Herbert Morrison, Harold J. Laski. [REVIEW] Ethics 49 (3):365-.score: 12.0
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  43. Alexandra Renault (forthcoming). Addressing Schizophrenia: From Merleau-Ponty to Harold Searles. Filozofski Vestnik.score: 12.0
    Merleau-Ponty finds a philosophical interest in the psychoanalytical clinic, especially in the the clinic of children and hallucinating people, which can support the concepts of flesh and Ineinander. But in the philosophy of Merleau-Ponty there is also a clinical interest, residing in the link he establishes between the flesh, conceived as the origin of existence, and the pathologies that Freud described as “narcissistic” and nowadays called “psychotic” or “borderline” states. To support this hypothesis, we will link Merleau-Ponty’s own “clinic of (...)
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  44. Harold Raymond Wayne Benjamin (1968). Wakan; the Spirit of Harold Benjamin. Minneapolis, Burgess Pub. Co..score: 12.0
     
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  45. Harold J. Berman & Howard O. Hunter (eds.) (1996). The Integrative Jurisprudence of Harold J. Berman. Westviewpress.score: 12.0
     
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  46. Sandra S. F. Erickson (2010). The Salt Companion to Harold Bloom, de Roy Sellars E Graham Allen. Princípios 14 (21):294-302.score: 12.0
    Resenha do livro de Sellars, Roy, e Allen, Graham (Orgs.). The Salt Companion to Harold Bloom . Cambridge: Salt, 2007. 505 páginas.
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  47. Harold Kasimow, John P. Keenan & Linda Klepinger Keenan (2005). Frederick J. Streng Book Award: An Interview with Harold Kasimow, John Keenan, and Linda Keenan. Buddhist-Christian Studies 25 (1):205-207.score: 12.0
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  48. Harold Kincaid (2009). Fact and Value in Democratic Theory Harold Kincaid. In Jeroen Van Bouwel (ed.), The Social Sciences and Democracy. Palgrave Macmillan. 104.score: 12.0
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  49. Peter Lamb (2004). Harold Laski: Problems of Democracy, the Sovereign State, and International Society. Palgrave Macmillan.score: 12.0
    This book examines the political and international thought of Harold Laski (1893-1950). The early chapters discuss his socialist critique of politics within states, paying close attention to the turbulent environment of the early to mid-twentieth century. His ideas on democracy, rights, freedom and sovereignty are closely analyzed and clarified. The book goes on to discuss the way in which he applied many of his political ideas to the analysis of international politics. The final chapter investigates the contemporary significance of (...)
     
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  50. Harold Joseph Laski (1940). The Danger of Being a Gentleman, and Other Essays, by Harold J. Laski. New York, the Viking Press.score: 12.0
    The danger of being a gentleman: reflections on the ruling class in England (1932).-On the study of politics (1926).-Law and justice in soviet Russia (1935).-The judicial function (1936).-The English constitution and French public opinion,1789-1794 (19389.-The committee system in Engish local government (1935).-Nationalism and the future of civilization (1932).-Mr. Justice Holmes: for his eighty-ninth birthday (1930).
     
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