Search results for 'Herman Kauz' (try it on Scholar)

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  1. Herman Kauz (1977). The Martial Spirit: An Introduction to the Origin, Philosophy, and Psychology of the Martial Arts. Overlook Press.
     
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  2. Herman P. Kauz (1992). A Path to Liberation: A Spiritual and Philosophical Approach to the Martial Arts. Overlook Press.
     
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  3. Zbigniew S. Herman (2005). Komel Gibinski and Zbigniew S. Herman. In Mariusz M. Żydowo (ed.), Ethical Problems in the Rapid Advancement of Science. Polish Academy of Sciences 90.
     
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  4. Cappelen Herman (ed.) (2012). Philosophy Without Intuitions. Oxford University Press.
    The standard view of philosophical methodology is that philosophers rely on intuitions as evidence. Herman Cappelen argues that this claim is false, and reveals how it has encouraged pseudo-problems, presented misguided ideas of what philosophy is, and misled exponents of metaphilosophy and experimental philosophy; "The claim that contemporary analytic philosophers rely extensively on intuitions as evidence is almost universally accepted in current meta-philosophical debates and it figures prominently in our self-understanding as analytic philosophers. No matter what area you happen (...)
     
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  5.  4
    Chaya Herman (2006). Managerialism, Fundamentalism, and the Restructuring of Faith-Based Community Schools. Educational Theory 56 (2):137-158.
    In this essay, Chaya Herman explores the interaction between two powerful global dynamics that have affected educational institutions and society at large: one is neoliberalism, with its attendant notions of marketization and managerialism; the other is the resurgence of ethnic and religious, often fundamentalist, communities in the search for identity. The essay is based on a larger research project that explores the profound effects of the ideological and managerial restructuring process in Johannesburg’s Jewish community schools, the broader context for (...)
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  6. Barbara Herman (1985). The Practice of Moral Judgment. Journal of Philosophy 82 (8):414-436.
  7.  99
    Barbara Herman (2007). Moral Literacy. Harvard University Press.
    Making room for character -- Pluralism and the community of moral judgment -- A cosmopolitan kingdom of ends --Responsibility and moral competence --Can virtue be taught?: the problem of new moral facts -- Training to autonomy: Kant and the question of moral education -- Bootstrapping -- Rethinking Kant's hedonism -- The scope of moral requirement -- The will and its objects -- Obligatory ends -- Moral improvisation -- Contingency in obligation.
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  8. Barbara Herman (1981). On the Value of Acting From the Motive of Duty. Philosophical Review 90 (3):359-382.
    Richard Henson attempts to take the sting out of this view of Kant on moral worth by arguing (i) that attending to the phenomenon of the overdetermination of actions leads one to see that Kant might have had two distinct views of moral worth, only one of which requires the absence of cooperating inclinations, and (ii) that when Kant insists that there is moral worth only when an action is done from the motive of duty alone, he need not also (...)
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  9. Barbara Herman (2001). The Scope of Moral Requirement. Philosophy and Public Affairs 30 (3):227–256.
  10.  75
    Andrews Reath, Barbara Herman, Christine M. Korsgaard & John Rawls (eds.) (1997). Reclaiming the History of Ethics: Essays for John Rawls. Cambridge University Press.
    The essays in this volume offer an approach to the history of moral and political philosophy that takes its inspiration from John Rawls. All the contributors are philosophers who have studied with Rawls and they offer this collection in his honor. The distinctive feature of this approach is to address substantive normative questions in moral and political philosophy through an analysis of the texts and theories of major figures in the history of the subject: Aristotle, Hobbes, Hume, Rousseau, Kant, and (...)
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  11. Barbara Herman (1983). Integrity and Impartiality. The Monist 66 (2):233-250.
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  12. Barbara Herman (2006). Reasoning to Obligation. Inquiry 49 (1):44 – 61.
    If, as Kant says, "the will is practical reason", we should think of willing as a mode of reasoning, and its activity represented in movement from evaluative premises to intention by way of a validity-securing principle of inference. Such a view of willing takes motive and rational choice out of empirical psychology, thereby eliminating grounds for many familiar objections to Kant's account of morally good action. The categorical imperative provides the fundamental principle of valid practical inference; however, for good willing, (...)
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  13.  63
    Barbara Herman (2000). Morality and Everyday Life. Proceedings and Addresses of the American Philosophical Association 74 (2):29 - 45.
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  14.  26
    Stewart W. Herman (1997). Enlarging the Conversation. Business Ethics Quarterly 7 (2):5-20.
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  15.  80
    Barbara Herman (1984). Mutual Aid and Respect for Persons. Ethics 94 (4):577-602.
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  16. Barbara Herman (1989). Murder and Mayhem. The Monist 72 (3):411-431.
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  17.  75
    Barbara Herman (1991). Agency, Attachment, and Difference. Ethics 101 (4):775-797.
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  18. Barbara Herman (2008). Morality Unbounded. Philosophy and Public Affairs 36 (4):323-358.
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  19.  79
    R. M. Herman (1992). Classical Origins of the Aharonov-Bohm Effect. Foundations of Physics 22 (5):713-725.
    It is shown, in a large variety of manifestations, that the Aharonov—Bohm effect has classical counterparts in aspects concerning energy and momentum balance. No counterexamples are found in the cases considered, although whenever image charges shield the magnetic field region from the electric field of the passing electron the classical momentum effects, while present, would not be observable. Similarly, if the magnetic flux is maintained by superconductors, magnetic shielding will also render the classical energy effect unobservable. Partial shieldings of either (...)
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  20.  11
    Louis M. Herman, Robert K. Uyeyama & Adam A. Pack (2008). Bottlenose Dolphins Understand Relationships Between Concepts. Behavioral and Brain Sciences 31 (2):139-140.
    We dispute Penn et al.'s claim of the sharp functional discontinuity between humans and nonhumans with evidence in bottlenose dolphins (Tursiops truncatus) of higher-order generalizations: spontaneous integration of previously learned rules and concepts in response to novel stimuli. We propose that species-general explanations that are in approach are more plausible than Penn et al.'s innatist approach of a genetically prespecified supermodule.
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  21.  25
    Stewart W. Herman (1997). Returning the Corporation to its Roots. Business Ethics Quarterly 7 (2):151-156.
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  22.  26
    Mary R. Harvey & Judith Lewis Herman (1994). Amnesia, Partial Amnesia, and Delayed Recall Among Adult Survivors of Childhood Trauma. Consciousness and Cognition 3 (3-4):295-306.
    Clinical experience suggests that adult survivors of childhood trauma arrive at their memories in a number of ways, with varying degrees of associated distress and uncertainty and, in some cases, after memory lapses of varying duration and extent. Among those patients who enter psychotherapy as a result of early abuse, three general patterns of traumatic recall are identified: relatively continuous and complete recall of childhood abuse experiences coupled with changing interpretations of these experiences, partial amnesia for abuse events, accompanied by (...)
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  23.  55
    Barbara Herman (2012). Being Helped and Being Grateful: Imperfect Duties, the Ethics of Possession, and the Unity of Morality. Journal of Philosophy 109 (5-6):391-411.
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  24.  22
    Stewart Herman (1999). Clever, Wise or Both? Business Ethics Quarterly 9 (1):157-162.
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  25.  94
    David Herman (1995). Autobiography, Allegory, and the Construction of Self. British Journal of Aesthetics 35 (4):351-360.
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  26.  37
    Barbara Herman (2009). Morality and Moral Theory. Proceedings and Addresses of the American Philosophical Association 83 (2):63 - 77.
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  27.  11
    Stewart W. Herman (2002). How Work Gains Meaning in Contractual Time: A Narrative Model for Reconstructing the Work Ethic. [REVIEW] Journal of Business Ethics 38 (1-2):65 - 79.
    The work ethic has been deeply challenged by two trends – the division of labor and the destruction of continuity in employment. Here a narrative model is proposed for reconstructing the work ethic. Narratives embody assumptions about the flow of time, and work becomes charged with meaning when "contractual time" is interrupted, when new functions are invented to cope with obstacles having to do human character and action. Content for this abstract model is provided by four historical movements in the (...)
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  28.  17
    Barry Herman (2007). Introduction: The Players and the Game of Sovereign Debt. Ethics and International Affairs 21 (1):5–32.
    This essay characterizes the main actors and how they operate during a buildup of government foreign debt.
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  29.  42
    Barbara Herman (1984). Rules, Motives, and Helping Actions. Philosophical Studies 45 (3):369 - 377.
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  30.  31
    Barbara Herman (2011). Embracing Kant's Formalism. Kantian Review 16 (1):49-66.
    In response to critical discussions of my book, Moral Literacy, by Stephen Engstrom, Sally Sedgwick and Andrews Reath, I offer a defence of Kant's formalism that is not only friendly to my claims for the moral theory's sensitivity to a wide range of moral phenomena and practices at the ground level, but also consistent with Kant's high rationalist ambitions.
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  31.  24
    David Herman (2007). Ethnolinguistic Identity and Social Cognition. Sign Systems Studies 35 (1-2):217-228.
    Analysts studying the nexus between language and ethnic identity have characterized ethnolinguistic ideologies as the deep structure of overt language practices. By contrast, this exploratory analysis argues for the advantages of shifting from a multi-level to a single-level explanatory model, consisting of interpretive frames and data (= aspects of sociocommunicative behavior) interpreted by way of those frames. The single-level model affords, arguably, a more unified treatment of people’s everyday inferences about ethnolinguistic identity, on the one hand, and research paradigms for (...)
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  32.  35
    A. L. Herman (1979). A Solution to the Paradox of Desire in Buddhism. Philosophy East and West 29 (1):91-94.
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  33.  9
    L. Herman & R. Piziak (1974). Modal Propositional Logic on an Orthomodular Basis. I. Journal of Symbolic Logic 39 (3):478-488.
  34.  12
    Stewart W. Herman (1991). Furthering the Conversation Between Philosophy and Organizational Theory. Business Ethics Quarterly 1 (1):121-132.
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  35.  4
    J. Herman (2001). Medicine: The Science and the Art. Medical Humanities 27 (1):42-46.
    Medicine has been said to be both a science and an art. Many practitioners regard this statement as containing an element of “either/or”. A brief look at what scientists and artists have written about their work and their world views, however, suggests that the two fields of endeavour form a complementary part of our attempts to understand ourselves and the world about us. Moreover, on occasion, each can perform some of the other's tasks. This paper quotes from the writings of (...)
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  36.  52
    Barbara Herman (1991). Middle Theory and Moral Theory. Noûs 25 (2):183-184.
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  37.  3
    L. Herman, E. L. Marsden & R. Piziak (1975). Implication Connectives in Orthomodular Lattices. Notre Dame Journal of Formal Logic 16 (3):305-328.
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  38. Barbara Herman (1990). Morality as Rationality: A Study of Kant's Ethics. Garland.
    First published in 1990. The aim of this thesis is to show that the way to understand the central claims of Kant’s ethics is to accept the idea that morality is a distinctive form of rationality; that the moral "ought" belongs to a system of imperatives based in practical reason; and that moral judgment, therefore, is a species of rational assessment of agents’ actions. It argues, in effect, that you cannot understand Kant’s views about morality if you read him with (...)
     
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  39.  19
    Gabor T. Herman (1969). A Simple Solution of the Uniform Halting Problem. Journal of Symbolic Logic 34 (4):639-640.
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  40.  11
    David Herman (1994). The Imagination of Reference: Meditating the Linguistic Condition (Review). Philosophy and Literature 18 (1):167-169.
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  41. Edward S. Herman, The Propaganda Model: A Retrospective.
    Because the propaganda model challenges basic premises and suggests that the media serve antidemocratic ends, it is commonly excluded from mainstream debates on media bias. Such debates typically include conservatives, who criticize the media for excessive liberalism and an adversarial stance toward government and business, and centrists and liberals, who deny the charge of adversarialism and contend that the media behave fairly and responsibly. The exclusion of the propaganda model perspective is noteworthy, for one reason, because that perspective is consistent (...)
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  42.  6
    Stewart W. Herman (2001). From the Truly Real to Spiritual Wisdom. Spiritual Goods 2001:17-29.
    This essay sketches a method for identifying the insights that diverse religious traditions offer to the field of business ethics. Each article in this volume asserts or assumes faith-based claims about what is "truly real" as the ground of moral aspiration and obligation. Four distinct kinds of claims yield four kinds of wisdom, that is, moral guidance for business practice. 1) In Judaism and Islam, scriptural commands, as interpreted authoritatively down through these traditions, yield precise methods for rendering specific moral (...)
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  43.  6
    David Herman (2007). Etnolingvistika ja sotsiaalne taju. Sign Systems Studies 35 (1-2):228-229.
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  44.  6
    Daniel J. Herman (1981). Existential Phenomenology and the World of Ordinary Experience. Philosophical Topics 12 (Supplement):162-164.
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  45.  22
    Jonathan R. Herman (2000). Lao-Tzu and the Tao-Te-Ching (Review). Philosophy East and West 50 (4):625-627.
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  46.  17
    Stewart W. Herman (2011). Spirituality, Inc. Business Ethics Quarterly 21 (3):533-537.
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  47.  8
    Louis M. Herman & David R. Bailey (1970). Comparative Effects of Retroactive and Proactive Interference in Motor Short-Term Memory. Journal of Experimental Psychology 86 (3):407.
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  48.  8
    David Herman (1992). Occidental Poetics: Tradition and Progress (Review). Philosophy and Literature 16 (2):397-399.
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  49.  12
    Stewart W. Herman (2002). Damaged Goods—or Durable? A Response to Tom McInerney. Business Ethics Quarterly 12 (3):371-378.
    Abstract: Contrary to criticisms by Thomas McInerney,Durable Goods proposes a realistic and empirically testable “covenantal” ethic for moving management and labor beyond tactics of mutual coercion and evasion. Nonetheless, two questions asked by McInerney remain germane. First, should the moral claims of management and labor always receive equal moral consideration, as a matter of justice? To this substantive question Durable Goods admittedly provides a less than satisfactory answer. Second, can the normative theory proposed by Durable Goods, based in part as (...)
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  50.  17
    A. L. Herman (1991). Jivacide, Zombies and Jivanmuktas: The Meaning of Life in the Bhagavad Git. Asian Philosophy 1 (1):5 – 13.
    Abstract In discussing the meaning of life in the Bhagavad Git? two obvious questions arise: first, what is the meaning of ?the meaning of life'?, and second, how does that meaning apply to the Bhagavad Git?? In Part I of this brief paper I will attempt to answer the first question by focusing on one of the common meanings of that phrase; in Part II, I will apply that very common meaning to the Bhagavad Git?; and in the third and (...)
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