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

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  1. Herman P. Kauz (1992). A Path to Liberation: A Spiritual and Philosophical Approach to the Martial Arts. Overlook Press.score: 240.0
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  2. Herman Kauz (1977). The Martial Spirit: An Introduction to the Origin, Philosophy, and Psychology of the Martial Arts. Overlook Press.score: 240.0
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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.score: 120.0
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  4. Barbara Herman (1981). On the Value of Acting From the Motive of Duty. Philosophical Review 90 (3):359-382.score: 30.0
    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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  5. Barbara Herman (1985). The Practice of Moral Judgment. Journal of Philosophy 82 (8):414-436.score: 30.0
  6. Barbara Herman (2008). Morality Unbounded. Philosophy and Public Affairs 36 (4):323-358.score: 30.0
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  7. Barbara Herman (2006). Reasoning to Obligation. Inquiry 49 (1):44 – 61.score: 30.0
    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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  8. Barbara Herman (2001). The Scope of Moral Requirement. Philosophy and Public Affairs 30 (3):227–256.score: 30.0
  9. Barbara Herman (2007). Moral Literacy. Harvard University Press.score: 30.0
    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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  10. Andrews Reath, Barbara Herman, Christine M. Korsgaard & John Rawls (eds.) (1997). Reclaiming the History of Ethics: Essays for John Rawls. Cambridge University Press.score: 30.0
    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 (1984). Mutual Aid and Respect for Persons. Ethics 94 (4):577-602.score: 30.0
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  12. Barbara Herman (1989). Murder and Mayhem. The Monist 72 (3):411-431.score: 30.0
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  13. Barbara Herman (1991). Agency, Attachment, and Difference. Ethics 101 (4):775-797.score: 30.0
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  14. R. M. Herman (1992). Classical Origins of the Aharonov-Bohm Effect. Foundations of Physics 22 (5):713-725.score: 30.0
    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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  15. Barbara Herman (2000). Morality and Everyday Life. Proceedings and Addresses of the American Philosophical Association 74 (2):29 - 45.score: 30.0
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  16. Barbara Herman (1983). Integrity and Impartiality. The Monist 66 (2):233-250.score: 30.0
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  17. Barbara Herman (1991). Middle Theory and Moral Theory. Noûs 25 (2):183-184.score: 30.0
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  18. Barbara Herman (1984). Rules, Motives, and Helping Actions. Philosophical Studies 45 (3):369 - 377.score: 30.0
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  19. A. L. Herman (1979). A Solution to the Paradox of Desire in Buddhism. Philosophy East and West 29 (1):91-94.score: 30.0
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  20. 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.score: 30.0
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  21. A. L. Herman (1971). Indian Theodicy: Śaṁkara and Rāmānuja on Brahma Sūtra II. 1. 32-36. Philosophy East and West 21 (3):265-281.score: 30.0
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  22. Noam Chomsky & Edward S. Herman, The Nazi Parallel: The National Security State and the Churches.score: 30.0
    The two statements quoted above bring out some central features of modern Latin America. A close study of recent trends including the specific totalitarian ideology of the generals, the system of ideological manipulation and terror, the diaspora, and the defensive response of the churches (and their harassment by the military juntas) reveals startling similarities with patterns of thought and behavior under European fascism, especially under Nazism. Fascist ideology has flowed into Latin American directly and indirectly. Large numbers of Nazi refugees (...)
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  23. Edward S. Herman, The Propaganda Model: A Retrospective.score: 30.0
    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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  24. A. L. Herman (1991). Jivacide, Zombies and Jivanmuktas: The Meaning of Life in the Bhagavad Git. Asian Philosophy 1 (1):5 – 13.score: 30.0
    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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  25. David Herman (1995). Autobiography, Allegory, and the Construction of Self. British Journal of Aesthetics 35 (4):351-360.score: 30.0
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  26. Gabor T. Herman (1969). A Simple Solution of the Uniform Halting Problem. Journal of Symbolic Logic 34 (4):639-640.score: 30.0
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  27. Noam Chomsky & Edward S. Herman, After the Cataclysm.score: 30.0
    " The primary U.S. goal in the Third World is to ensure that it remains open to U.S. economic penetration and political control. Failing this the United States exerts every effort to..
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  28. 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.score: 30.0
  29. Barbara Herman (2013). Being Helped and Being Grateful. Journal of Philosophy 109 (5/6):391-411.score: 30.0
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  30. Sita Anantha Raman, Robert Nichols Richard, Joshua Searle-White, Heather T. Frazer, Timothy Lubin, Robin Rinehart, Joel R. Smith, Andrea Pinkney, David Gordon White, John Powers, Phyllis Herman, Lawrence A. Babb, Carl Olson, June McDaniel, Knut A. Jacobsen, John E. Cort, Gregory P. Fields & Jeffrey J. Kripal (2000). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 4 (2):185-216.score: 30.0
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  31. A. L. Herman (1980). Ah, but There is a Paradox of Desire in Buddhism: A Reply to Wayne Alt. Philosophy East and West 30 (4):529-532.score: 30.0
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  32. Louis M. Herman, Robert K. Uyeyama & Adam A. Pack (2008). Bottlenose Dolphins Understand Relationships Between Concepts. Behavioral and Brain Sciences 31 (2):139-140.score: 30.0
    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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  33. 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.score: 30.0
    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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  34. Barry Herman (2007). Introduction: The Players and the Game of Sovereign Debt. Ethics and International Affairs 21 (1):5–32.score: 30.0
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  35. John Herman (2000). Reflexive and Orienting Properties of Rem Sleep Dreaming and Eye Movements. Behavioral and Brain Sciences 23 (6):950-950.score: 30.0
    In this manuscript Hobson et al. propose a model exploring qualitative differences between the three states of consciousness, waking, NREM sleep, and REM sleep, in terms of state-related brain activity. The model consists of three factors, each of which varies along a continuum, creating a three-dimensional space: activation (A), information flow (I), and mode of information processing (M). Hobson has described these factors previously (1990; 1992a). Two of the dimensions, activation and modulation, deal directly with subcortical influences upon cortical structures (...)
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  36. Phyllis Herman (1998). Relocating Rāmarājya: Perspectives on Sītā's Kitchen in Ayodhyā. [REVIEW] International Journal of Hindu Studies 2 (2):157-184.score: 30.0
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  37. Barry Herman (2007). The Players and the Game of Sovereign Debt. Ethics and International Affairs 21 (s1):9-39.score: 30.0
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  38. Barbara Herman (2011). Embracing Kant's Formalism. Kantian Review 16 (1):49-66.score: 30.0
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  39. Barbara Herman (2009). Morality and Moral Theory. Proceedings and Addresses of the American Philosophical Association 83 (2):63 - 77.score: 30.0
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  40. Stewart W. Herman (2011). Spirituality, Inc. Business Ethics Quarterly 21 (3):533-537.score: 30.0
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  41. Gabriel Herman (1993). Tribal and Civic Codes of Behaviour in Lysias I. Classical Quarterly 43 (02):406-.score: 30.0
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  42. Jonathan R. Herman (2000). Lao-Tzu and the Tao-Te-Ching (Review). Philosophy East and West 50 (4):625-627.score: 30.0
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  43. Louis Herman (1997). Beyond Postmodernism: Restoring the Primal Quest for Meaning to Political Inquiry. [REVIEW] Human Studies 20 (1):75-94.score: 30.0
    My paper picks up a long ignored suggestion of Sheldon Wolin - that we use Thomas Kuhn''s analysis of scientific revolutions to examine the crisis of "normal" political science. This approach allows us to see the connection between the state of the discipline and the larger crisis of meaning afflicting modernity. I then use Eric Voegelin''s notion of a multicivilizational "truth quest" - or search for meaning - to make a case for institutionalizing "extraordinary" or "revolutionary" political science. I attempt (...)
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  44. A. L. Herman (1973). C. I. Lewis and the Similetic Use of Language. Philosophy and Phenomenological Research 33 (3):349-365.score: 30.0
    THE PAPER ATTEMPTS TO RESCUE LEWIS'S DOCTRINE OF\nEXPRESSIVE LANGUAGE FROM THE SLOUGH INTO WHICH IT HAS\nLATELY BEEN FLUNG. THE PAPER DOES FOUR THINGS: PART I\nRECALLS LEWIS'S DOCTRINE OF EXPRESSIVE STATEMENTS\n('EXPRESSIVES'); PART II STATES THE VARIOUS CRITICISMS THAT\nHAVE BEEN SENT AGAINST THEM TOGETHER WITH CRITICISMS OF\nLEWIS'S CLAIMS THAT EXPRESSIVES WERE BOTH EMPIRICAL AND\nCERTAIN AND THAT THEY COULD SERVE AS ATOMS FOR HIS\nMOLECULAR 'TERMINATING JUDGMENTS', PART III DEMONSTRATES\nTHAT LEWIS'S EXPRESSIVES ARE REALLY SIMILES, SHARING ALL\nTHE PROPERTIES ATTRIBUTED TO SIMILES INCLUDING BEING\nCERTAIN, IN A (...)
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  45. A. L. Herman (1995). Materials for an Analysis of a Just Universe. Asian Philosophy 5 (1):3 – 22.score: 30.0
    Abstract There is one assumption that is shared by practically all popular religious and philosophic systems, ancient and modern, Eastern and Western. In truth it may well be that it is this single assumption which makes such ?systems? possible. That shared assumption is the belief in a ?just universe?, i.e. ?just? in the sense of morally ordered, morally predictable and morally explainable. This assumption rests, as most assumptions must, on pragmatic grounds; that is to say, the assumption is retained or (...)
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  46. A. L. Herman (2000). Book Reviews:Genes, Genesis, and God: Values and Their Origin in Natural and Human History. [REVIEW] Ethics 111 (1):186-189.score: 30.0
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  47. A. L. Herman (1962). Again, Albert Schweitzer and Indian Thought. Philosophy East and West 12 (3):217-232.score: 30.0
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  48. Louis M. Herman & Adam A. Pack (2001). Laboratory Evidence for Cultural Transmission Mechanisms. Behavioral and Brain Sciences 24 (2):335-337.score: 30.0
    The mechanisms for cultural transmission remain disputable and difficult to validate through observational field studies alone. If controlled experimental laboratory investigation reveals that a putative mechanism is demonstrable in the species under study, then inferences that the same mechanism is operating in the field observation are strengthened.
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  49. Chaya Herman (2006). Managerialism, Fundamentalism, and the Restructuring of Faith-Based Community Schools. Educational Theory 56 (2):137-158.score: 30.0
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  50. Gabriel Herman (1989). Nikias, Epimenides and the Question of Omissions in Thucydides. Classical Quarterly 39 (01):83-.score: 30.0
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