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

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  1.  24
    Harold Schweizer (2008). Q & A. The Philosophers' Magazine 42 (42):114-115.
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  2.  17
    Harold Schweizer (2008). On Waiting. Routledge.
    Why wait? -- A brief theory of waiting -- In the waiting room -- Penelope's insomnia -- Lingering, tarrying, dwelling upon -- Waiting for death -- Waiting and hoping.
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  3. Tanja Sophie Schweizer (2007). Chapter Seven Neuropsychological Support to the Novelty Generation Process Tanja Sophie Schweizer. In L. I͡A Dorfman, Colin Martindale & Vladimir Petrov (eds.), Aesthetics and Innovation. Cambridge Scholars Pub.
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  4. John Danvers (1998). Suffering and the Remedy of Art. By Harold Schweizer. The European Legacy 3:101-101.
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  5.  15
    Philip J. Harold (2009). Prophetic Politics: Emmanuel Levinas and the Sanctification of Suffering. Ohio University Press.
    In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.
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  6. Karl W. Schweizer & Paul Sharp (eds.) (2007). The International Thought of Herbert Butterfield. Palgrave.
    Sir Herbert Butterfield was one of the leading British historians of the twentieth century. A diplomatic historian by training, he branched out into a variety of fields including historiography, the history of science and international theory. The International Thought of Sir Herbert Butterfield brings together material from Butterfield's previously unpublished papers and a critical commentary from two leading Butterfield scholars: Sharp and Schweizer. They recover Butterfield's contribution to international thought, particularly his role as a founding member of the British (...)
     
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  7. James Harold (2008). Immoralism and the Valence Constraint. British Journal of Aesthetics 48 (1):45-64.
    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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  8. James Harold (2008). Can Expressivists Tell the Difference Between Beauty and Moral Goodness? American Philosophical Quarterly 45 (3):289-300.
    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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  9.  90
    Paul Schweizer (1998). The Truly Total Turing Test. Minds and Machines 8 (2):263-272.
    The paper examines the nature of the behavioral evidence underlying attributions of intelligence in the case of human beings, and how this might be extended to other kinds of cognitive system, in the spirit of the original Turing Test. I consider Harnad's Total Turing Test, which involves successful performance of both linguistic and robotic behavior, and which is often thought to incorporate the very same range of empirical data that is available in the human case. However, I argue that the (...)
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  10.  52
    Osborne Harold (1962). The Use of Nature in Art. British Journal of Aesthetics 2 (4):318-327.
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  11.  97
    James Harold (2007). The Ethics of Non-Realist Fiction: Morality's Catch-22. Philosophia 35 (2):145-159.
    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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  12.  74
    Paul Schweizer (1994). Intentionality, Qualia, and Mind/Brain Identity. Minds and Machines 4 (3):259-82.
    The paper examines the status of conscious presentation with regard to mental content and intentional states. I argue that conscious presentation of mental content should be viewed on the model of a secondary quality, as a subjectiveeffect of the microstructure of an underlying brain state. The brain state is in turn viewed as the instantiation of an abstract computational state, with the result that introspectively accessible content is interpreted as a presentation of the associated computational state realized by the brain. (...)
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  13. Paul Schweizer (1993). Mind/Consciousness Dualism in Sankhya-Yoga Philosophy. Philosophy and Phenomenological Research 53 (4):845-859.
  14.  91
    James Harold (2000). Empathy with Fictions. British Journal of Aesthetics 40 (3):340-355.
    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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  15.  25
    James Harold (2003). Flexing the Imagination. Journal of Aesthetics and Art Criticism 61 (3):247–258.
    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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  16.  61
    James Harold (2005). Narrative Engagement with Atonement and The Blind Assasin. Philosophy and Literature 29 (1):130-145.
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  17.  76
    Paul Schweizer (2001). Realization, Reduction and Psychological Autonomy. Synthese 126 (3):383-405.
    It is often thought that the computational paradigm provides a supporting case for the theoretical autonomy of the science of mind. However, I argue that computation is in fact incompatible with this alleged aspect of intentional explanation, and hence the foundational assumptions of orthodox cognitive science are mutually unstable. The most plausible way to relieve these foundational tensions is to relinquish the idea that the psychological level enjoys some special form of theoretical sovereignty. So, in contrast to well known antireductionist (...)
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  18.  11
    Paul Schweizer (1992). A Syntactical Approach to Modality. Journal of Philosophical Logic 21 (1):1 - 31.
    The systems T N and T M show that necessity can be consistently construed as a predicate of syntactical objects, if the expressive/deductive power of the system is deliberately engineered to reflect the power of the original object language operator. The system T N relies on salient limitations on the expressive power of the language L N through the construction of a quotational hierarchy, while the system T Mrelies on limiting the scope of the modal axioms schemas to the sublanguage (...)
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  19.  53
    Osborne Harold (1979). The Concept of Creativity in Art. British Journal of Aesthetics 19 (3):224-231.
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  20.  45
    James Harold (2006). On Judging the Moral Value of Narrative Artworks. Journal of Aesthetics and Art Criticism 64 (2):259–270.
    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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  21.  47
    James Harold (2005). Infected by Evil. Philosophical Explorations 8 (2):173 – 187.
    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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  22.  34
    James Harold (2003). Practical Reason and 'Companions in Guilt'. Philosophical Investigations 26 (4):311–331.
    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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  23.  17
    Paul Schweizer (2000). James Trefil, Are We Unique? A Scientist Explores the Unparalleled Intelligence of the Human Mind, New York: John Wiley & Sons, 1997, XII + 243 Pp., $24.95 (Cloth), ISBN 0-471-15536-. [REVIEW] Minds and Machines 10 (2):309-313.
  24.  56
    James Harold (2005). Between Intrinsic and Extrinsic Value. Journal of Social Philosophy 36 (1):85–105.
    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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  25.  51
    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).
  26.  21
    Paul Schweizer (1987). Necessity Viewed as a Semantical Predicate. Philosophical Studies 52 (1):33 - 47.
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  27.  40
    Paul Schweizer (1996). Physicalism, Functionalism, and Conscious Thought. Minds and Machines 6 (1):61-87.
    In this paper, I provide further elaboration of my theory of conscious experience, in response to the criticisms made by David Cole, and I directly address a number of the issues he raises. In particular, I examine Cole's claim that functionalism rather than neurophysiology is the theoretical key to consciousness. I argue that weak type-physicalism provides an analysis which is more fine grained, makes weaker assumptions, and allows more scope for empirical methods.
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  28.  34
    Paul Schweizer (2002). Consciousness and Computation. Minds and Machines 12 (1):143-144.
  29.  5
    Paul Schweizer (1993). Quantified Quinean S. Journal of Philosophical Logic 22 (6):589 - 605.
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  30.  14
    Paul Schweizer (1991). Blind Grasping and Fregean Senses. Philosophical Studies 62 (3):263 - 287.
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  31.  26
    P. Schweizer (1994). Self-Predication and the Third Man. Erkenntnis 40 (1):21 - 42.
    The paper addresses the widely held position that the Third Man regress in theParmenides is caused at least in part by the self-predicational aspect of Plato's Ideas. I offer a critique of the logic behind this type of interpretation, and argue that if the Ideas are construed as genuinely applying to themselves, then the regress is dissolved. Furthermore, such an interpretation can be made technically precise by modeling Platonic Universals as non-wellfounded sets. This provides a solution to the Third Man (...)
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  32.  23
    Paul Schweizer (1994). Momentary Consciousness and Buddhist Epistemology. Journal of Indian Philosophy 22 (1):81-91.
  33.  21
    James Harold (2008). Review of Elisabeth Schellekens, Aesthetics and Morality. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  34.  6
    Christine Harold (2004). Introduction: Ethics of Seeing: Consuming Environments. Ethics and the Environment 9 (2):1-3.
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  35.  17
    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.
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  36.  15
    Cord Friebe (2014). Don Ross, James Ladyman, and Harold Kincaid : Scientific Metaphysics. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 45 (2):387-391.
    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 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 intuitions and a priori knowledge. It is, however, controversial what exactly naturalistic metaphysics might be, since at present there (...)
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  37.  45
    Maria Carla Galavotti (2003). Harold Jeffreys' Probabilistic Epistemology: Between Logicism and Subjectivism. British Journal for the Philosophy of Science 54 (1):43-57.
    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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  38.  38
    James Aho (2010). Harold Garfinkel: Toward a Sociological Theory of Information. Ed. Anne Warfield Rawls. [REVIEW] Human Studies 33 (1):117-121.
    Harold Garfinkel: Toward a Sociological Theory of Information. Ed. Anne Warfield Rawls Content Type Journal Article Pages 117-121 DOI 10.1007/s10746-010-9141-1 Authors James Aho, Idaho State University Department of Sociology, Social Work, and Criminal Justice Pocatello ID 83209 USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 33 Journal Issue Volume 33, Number 1.
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  39.  4
    Harold W. Noonan (1990). The Possibility of Reincarnation: HAROLD W. NOONAN. Religious Studies 26 (4):483-491.
    Man has always hoped to survive his bodily death, and it is a central tenet of many religions that such survival is a reality. It has been supposed by many that one form such survival might take is reincarnation in another body. Subscribers to this view include Pythagoras, Plato sometimes, and a large number of Eastern thinkers. Other thinkers have, of course, disputed that reincarnation is a fact, and some have even denied that it is a possibility. But seldom has (...)
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  40.  5
    Alan Durant (2015). Harold Berman: Law and Language. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (2):427-432.
    This review discusses Harold Berman’s, Law and Language, published by Cambridge University Press in 2013. It locates this short book in relation to Berman’s extensive body of publications in international and comparative law, and asks what contribution the book’s recent, posthumous publication can make to current debates over approaches to forensic linguistics. Particular attention is given to Berman’s conceptualisation of law as a ‘living language’, as well as to his coining of the term ‘communification’ to describe the value of (...)
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  41.  6
    Alexandra Renault (2010). Addressing Schizophrenia: From Merleau-Ponty to Harold Searles. Filozofski Vestnik.
    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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  42.  13
    Stephan Lingner (2009). O. Renn, P.-J. Schweizer, M. Dreyer, A. Klinke: Risiko. Über den gesellschaftlichen Umgang mit Unsicherheit. Poiesis and Praxis 6 (3-4):273-276.
    O. Renn, P.-J. Schweizer, M. Dreyer, A. Klinke: Risiko. Über den gesellschaftlichen Umgang mit Unsicherheit Content Type Journal Article DOI 10.1007/s10202-009-0071-9 Authors Stephan Lingner, Europäische Akademie zur Erforschung von Folgen wissenschaftlich-technischer Entwicklungen Bad Neuenahr-Ahrweiler GmbH Wilhelmstr. 56 53474 Bad Neuenahr-Ahrweiler Germany Journal Poiesis & Praxis: International Journal of Technology Assessment and Ethics of Science Online ISSN 1615-6617 Print ISSN 1615-6609 Journal Volume Volume 6 Journal Issue Volume 6, Numbers 3-4.
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  43.  3
    Daniela G. López (2014). The problem of objectivism in the production of sociological knowledge: the correspondence of Alfred Schutz, Talcott Parsons and Harold Garfinkel. Cinta de Moebio 51:171-191.
    The epistemological problem of objectivism in the production of sociological knowledge confronts the researcher with the question of the risk involved in substituting social reality by the idealizations and abstractions created by science. Without a doubt, the subject seems intriguing and requires its thematization facing toward and appropriate foundation of sociological concepts. In order to address that problem, the article aims to recover, from a hermeneutic perspective, a phenomenologically inspired epistemology in the works of Alfred Schutz and Harold Garfinkel. (...)
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  44.  6
    E. A. Sonnenschein (1890). New Editions of the Menaechmi of Plautus T. Macci Plauti Menaechmi, Editio Altera a F. Schoell Recognita (Leipzig, Teubner, 1889). 5 M. 60. The Menaechmi of Plautus, Edited on the Basis of Brix's Edition, by Harold North Fowler, Ph. D. (Leach, Shewell and Sanborn, Boston and New York, 1889). [REVIEW] The Classical Review 4 (05):212-214.
    T. Macci Plauti Menaechmi, editio altera a F. Schoell recognita . 5 M. 60. The Menaechmi of Plautus, edited on the basis of Brix's edition, by Harold North Fowler, Ph. D.
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  45. Harold T. Hodes, Harold Hodes: Bibliography.
    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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  46.  3
    Nicholas Griffin (2009). Bertrand Russell Et Harold Joachim. Philosophiques 36 (1):109-130.
    Cet article est en partie biographique, en partie philosophique. Il retrace les échanges entre Russell et le philosophe néo-hégélien britannique Harold Joachim, depuis l’époque où Russell était étudiant dans les années 1890 jusqu’à son compte-rendu cinglant de la conférence de Joachim prononcée à l’occasion de sa leçon inaugurale en tant que professeur Wykeham de Logique à Oxford en 1920. La partie philosophique s’attache à évaluer le principal argument de Russell à l’encontre de la théorie cohérentiste de la vérité de (...)
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  47. Sandra S. F. Erickson (2010). The Salt Companion to Harold Bloom, de Roy Sellars E Graham Allen. Princípios 14 (21):294-302.
    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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  48.  2
    Gregory A. Barton & Brett M. Bennett (2011). Edward Harold Fulcher Swain's Vision of Forest Modernity. Intellectual History Review 21 (2):135-150.
    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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  49.  2
    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-.
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  50. William Ascher & Barbara Hirschfelder-Ascher (2004). Revitalizing Political Psychology: The Legacy of Harold D. Lasswell. Psychology Press.
    The goal of this book is to recapture the diminished roles of affect, psychological needs, and the psychodynamic mechanisms that are crucial for understanding political behavior by explaining and extending the contributions of Harold D. Lasswell, the dominant figure in political psychology in the mid-twentieth-century. Although Lasswell was best known for applying psychodynamic theories to politics, this book also demonstrates how his framework accommodated for cognitive processes and social interactions ranging from communications to policy-making. The authors use Lasswell's contributions (...)
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