Search results for 'Hugo Bergman' (try it on Scholar)

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  1.  1
    Shmuel Hugo Bergman (1991). Dialogical Philosophy From Kierkegaard to Buber. State University of New York Press.
    The thinkers presented in these lectures by Bergman represent a radical departure from objectivism and subjectivism.
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  2. Hugo Bergman (1965). Brentano on the History of Greek Philosophy. Philosophy and Phenomenological Research 26 (1):94-99.
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  3.  11
    Samuel Hugo Bergman (1966). Bolzano und Brentano. Archiv für Geschichte der Philosophie 48 (1-3):306-311.
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  4. Samuel Hugo Bergman (1967). The Philosophy of Solomon Maimon. Jerusalem, Magnes Press, Hebrew University.
     
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  5. Salomon Maimon, Samuel Hugo Bergman & John Clark Murray (1954). The Autobiography of Solomon Maimon. East and West Library.
     
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  6. Samuel Hugo Bergman, Nathan Rotenstreich & Mosheh Shternberg (1963). Al Prof. Hayim Yehudah Rot Zal. Hotsa at Sefarim Al Shem Y. L. Magnes, Ha-Universitah Ha- Ivrit.
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  7. Samuel Hugo Bergman (1961). Faith and Reason: An Introduction to Modern Jewish Ikaigu. Washington B'nai B'rith Hillel Foundations.
     
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  8. Hugo Bergman (1968). J. Srzednicki's "Franz Brentano's Analysis of Truth". [REVIEW] Philosophy and Phenomenological Research 29 (2):299.
     
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  9. Samuel Hugo Bergman (1970). The Quality of Faith. Jerusalem,Youth and Hechalutz Dept. Of the World Zionist Organization.
     
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  10. Julius Guttmann, Samuel Hugo Bergman, Nathan Rotenstreich & Shaul Esh (1955). Dat U-Mada Kovets Ma Amarim Ve-Hartsa Ot. Hotsa at Sefarim Al-Shem Y. L. Magnes, Ha-Universitah Ha- Ivrit.
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  11. Edmund Husserl, Samuel Hugo Bergman & Nathan Rotenstreich (1952). Mivhar Ma Amarim. Hotsa at Sefarim Al-Shem Y. L. Magnes, Ha-Universitah Ha- Ivrit.
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  12. Immanuel Kant, Abraham Yaari & Samuel Hugo Bergman (1965). Hakdamot le-Khol Metafisikah Be- Atid She-Tukhal le-Hofi a Ke-Mada. Hotsa at Sefarim Al Shem Y.L. Magnes Ha-Universitah Ha- Ivrit.
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  13. Salomon Maimon, Samuel Hugo Bergman & Nathan Rotenstreich (1965). Giv at Ha-Moreh Li-Shelomoh Maimon. Ha-Akademyah Ha-le Umit Ha-Yi Sre Elit le-Mada Im.
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  14. Salomon Maimon, Nathan Rotenstreich & Samuel Hugo Bergman (1965). Giv at Ha-Moreh Be-Tseruf Be Urim, Maftehot U-Milon-Munahim.
     
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  15. Nathan Rotenstreich & Martin Buber (1944). Hagut Teshurah Li-Shemu El Hugo Bergman Bi-Melot Lo Shishim Shanah. Be-Hotsa at Ha-Hevrah Ha-Filosofit.
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  16.  15
    Joseph Agassi (1986). On Hugo Bergman's Contribution to Epistemology. In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press 47-58.
    Approximationism — science approximates the truth as an ideal — is the view of science implicit in all of Einstein's major works, heralded by Hugo Bergman in Hebrew in 1940 and expressed by Karl Popper in 1954 and 1956. Yet Bergman was not sufficiently clear about it, and even Popper is not - as shown by their not giving up certain remnants of the older views which approximationism replaces, even when these remnants are inconsistent with approximationism. Norare (...)
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  17.  2
    R. Bergman (2002). Interview with Rebecca Bergman. Interview by Anne J. Davis. Nursing Ethics 9 (1):3-6.
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  18.  10
    Abraham Zvie Bar-On (ed.) (1986). On Shmuel Hugo Bergman's Philosophy. Distributed in the U.S.A. By Humanities Press.
    ... A. Zvie BAR-ON The Hebrew University of Jerusalem Shmuel Hugo Bergman, one of the most prominent Jewish philosophers of the 20th century, ...
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  19.  8
    Rudolf Haller (1986). The Philosophy of Hugo Bergman and the Brentano School. In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press 15-28.
    The paper attempts to give an outline of the main doctrines of the Brentano-School and to mark the place of Bergman's contributions to descriptive Psychology. The idea of an immanent object is rejected by Marty and Bergman and was critized by Bergman in the framework of the 'concept-intuition'-distinction. It is shown that Bergman's critic leads to an interesting defense of the thesis of the privacy of mental contents.
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  20.  7
    Joseph Horovitz (1986). A Criticism of Shmuel Hugo Bergman's Account of Nicolaus Cusanus. In Abraham Zvie Bar-On (ed.), Grazer Philosophische Studien. Distributed in the U.S.A. By Humanities Press 95-113.
    Bergman's account of Cusanus's view of the relationship between God and the world leaves room for reservations. Bergman maintains that Cusanus is either a pantheist or a panentheist. This view, at variance with Cusanus's explicit theism, is hardly tenable in the light of a suitable interpretation of his apparently pantheistic or panentheistic formulations. Bergman's treatment of enfolding and unfolding, and especially of the arithmetical illustration of those relations, is deficient. His ascription of manifest Platonism to Cusanus's theory (...)
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  21.  7
    Nathan Rotenstreich (1975). Shmuel Hugo Bergman, 1883-1975. Philosophy and Phenomenological Research 36 (2):289-290.
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  22. Joseph L. Blau (1969). Samuel Hugo Bergman, "The Philosophy of Solomon Maimon", Trans. Noah J. Jacobs. [REVIEW] Journal of the History of Philosophy 7 (4):470.
     
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  23. A. Zvie Bar-On (ed.) (1986). On Shmuel Hugo Bergman's Philosophy. Brill | Rodopi.
    Also published as Vol. 24 in _Grazer Philosophische Studien_.
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  24. W. Kluback (1991). Bergman, Hugo Concept of God of Israel. Ultimate Reality and Meaning 14 (3):231-238.
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  25.  5
    Edward J. Bergman & Nicholas J. Diamond (2013). Sickle Cell Disease and the “Difficult Patient” Conundrum. American Journal of Bioethics 13 (4):3 - 10.
    (2013). Sickle Cell Disease and the “Difficult Patient” Conundrum. The American Journal of Bioethics: Vol. 13, No. 4, pp. 3-10. doi: 10.1080/15265161.2013.767954.
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  26.  25
    Mats Bergman (2009). Peirce's Philosophy of Communication. Continuum.
    A social conception of science -- The pursuit of forms -- Beyond the doctrine of signs -- Structures of mediation -- Signs in action -- Prospects of communication -- From a rhetorical point of view.
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  27.  18
    J. P. Bergman, R. P. Hamilton & J. F. Thorning (1926). Diplodocus Longus in Wyoming. Thought: A Journal of Philosophy 1 (3):458-473.
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  28.  12
    Mats Bergman (2000). Reflections on the Role of the Communicative Sign in Semeiotic. Transactions of the Charles S. Peirce Society 36 (2):225 - 254.
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  29.  9
    Mats Bergman (2005). C. S. Peirce’s Dialogical Conception of Sign Processes. Studies in Philosophy and Education 24 (3-4):213-233.
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  30.  31
    Mats Bergman (2007). Representationism and Presentationism. Transactions of the Charles S. Peirce Society 43 (1):53-89.
    : This article examines Peirce's semiotic philosophy and its development in the light of his characterisations of "representationism" and "presentationism". In his definitions of these positions, Peirce overtly pits the representationists, who treat percepts as representatives, against the presentationists, according to whom percepts do not stand for hidden realities. The article shows that Peirce's early writings—in particular the essay "On the Doctrine of Immediate Perception" and certain key texts from the period 1868–9—advocate an inferentialist approach clearly associated with representationism. However, (...)
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  31.  27
    Jay Bergman (1998). Was the Soviet Union Totalitarian? The View of Soviet Dissidents and the Reformers of the Gorbachev Era. Studies in East European Thought 50 (4):247-281.
    The article explains why Soviet dissidents and the reformers of the Gorbachev era chose to characterize the Soviet system as totalitarian. The dissidents and the reformers strongly disagreed among themselves about the origins of Soviet totalitarianism. But both groups stressed the effects of totalitarianism on the individual personality; in doing so, they revealed themselves to be the heirs of the tsarist intelligentsia. Although the concept of totalitarianism probably obscures more than it clarifies when it is applied to regimes like the (...)
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  32.  12
    John Hugo (1934). The Realism of Values. Thought: A Journal of Philosophy 9 (3):390-398.
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  33.  10
    Daniel Algom, Yuval Wolf & Bina Bergman (1985). Integration of Stimulus Dimensions in Perception and Memory: Composition Rules and Psychophysical Relations. Journal of Experimental Psychology 114 (4):451-471.
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  34.  10
    Roger Bergman (1993). Recent U.S. Perceptions of Haiti and Haitians. Journal for Peace and Justice Studies 5 (2):133-144.
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  35.  25
    Gustav Bergman (1958). Analyticity. Theoria 24 (2):71-93.
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  36.  16
    M. Ehrenfeld, G. Bronner, N. Tabak, R. Alpert & R. Bergman (1999). Sexuality Among Institutionalized Elderly Patients with Dementia. Nursing Ethics 6 (2):144-149.
    The subject of sexuality among elderly patients with dementia was examined, focusing on two main aspects: the sexual behaviour of institutionalized elderly people with dementia; and the reactions of other patients, staff and family members to this behaviour. The behaviour was found to be mostly heterosexual and ranged from love and caring to romance and outright eroticism. Reactions varied, being accepting of love and care but often objecting to erotic behaviour. Understanding of the sexual needs of elderly people should become (...)
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  37.  23
    Mats Bergman (2013). Fields of Rhetoric: Inquiry, Communication, and Learning. Educational Philosophy and Theory 45 (7):737-754.
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  38.  18
    J.�Rgen Eklund & Bo Bergman (2003). Developing Work and Quality Improvement Strategies: An Introduction. [REVIEW] AI and Society 17 (2):65-70.
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  39.  12
    Mats Bergman (2006). Productive Signs. Semiotics:47-58.
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  40.  3
    Aviv Bergman, Sarah P. Otto & Marcus W. Feldman (1995). On the Evolution of Recombination in Haploids and Diploids: II. Stochastic Models. Complexity 1 (2):49-57.
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  41.  6
    E. J. Bergman (2012). Surmounting Elusive Barriers: The Case for Bioethics Mediation. Journal of Clinical Ethics 24 (1):11-24.
    This article describes, analyzes, and advocates for management of clinical healthcare conflict by a process commonly referred to as bioethics mediation. Section I provides a brief introduction to classical mediation outside the realm of clinical healthcare. Section II highlights certain distinguishing characteristics of bioethics mediation. Section III chronicles the history of bioethics mediation and references a number of seminal writings on the subject. Finally, Section IV analyzes barriers that have, thus far, limited the widespread implementation of bioethics mediation.
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  42.  6
    John Hugo (1937). Intelligence and Character. New Scholasticism 11 (1):58-68.
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  43.  14
    Mats Bergman (2007). Development, Purpose, and the Spectre of Anthropomorphism: Sundry Comments on T. L. Short's Peirce's Theory of Signs. Transactions of the Charles S. Peirce Society 43 (4):601 - 609.
    T. L. Short's Peirce's Theory of Signs offers a strong interpretation of semeiotic, advocating a developmental and naturalistic position. This commentary examines some of the main features of Short's approach, raising a number of critical questions concerning the growth of Peirce's thought and the problem of anthropomorphism. First, two possible weaknesses in Short's account of the development of semeiotic, connected to the treatment of the "New List of Categories" and the role of the index, are noted. Next, the menace of (...)
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  44.  20
    Mats Bergman (2007). Development, Purpose, and the Spectre of Anthropomorphism: Sundry Comments on T. L. Short's. Transactions of the Charles S. Peirce Society 43 (4).
    : T. L. Short's Peirce's Theory of Signs offers a strong interpretation of semeiotic, advocating a developmental and naturalistic position. This commentary examines some of the main features of Short's approach, raising a number of critical questions concerning the growth of Peirce's thought and the problem of anthropomorphism. First, two possible weaknesses in Short's account of the development of semeiotic, connected to the treatment of the "New List of Categories" and the role of the index, are noted. Next, the menace (...)
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  45.  2
    E. J. Bergman (2012). A Response to Dubler's Commentary on "Surmounting Elusive Barriers: The Case for Bioethics Mediation". Journal of Clinical Ethics 24 (2):144-147.
    Dubler’s commentary focuses on knowledge of clinical medicine and “institutional savvy” as pieces of the skill set required of bioethics mediators. Here, I describe why, as a practical matter, such requirements are unlikely to be achieved by a meaningful number of aspirants. Simultaneously, I examine the reasons why Dubler’s criteria are inherently risk-laden and would be better addressed as a dialogue among experienced practitioners regarding the merits of alternative stylistic approaches, rather than as universal threshold criteria for the practice of (...)
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  46.  11
    John H. Sorenson & Garrett E. Bergman (1984). Delineating Paternalism in Pediatric Care. Theoretical Medicine and Bioethics 5 (1).
    Paternalism in the medical care of children is appropriate and ethically justifiable. However, dilemmatic disagreement by paternalistic agents as to which clinical choice is in the child's best interest may occur because of the underlying conflict between two rival standards for the moral value of life: longevity versus quality. Neither standard is unreasonable. Either could be the basis for choice of medical care by the parents or by the pediatrician. Having the child choose between options disputed by his parents and (...)
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  47.  4
    Roger Bergman (2005). John Dewey on Educating the Moral Self. Studies in Philosophy and Education 24 (1):39-62.
  48.  1
    Eleanor J. Gibson & Richard Bergman (1954). The Effect of Training on Absolute Estimation of Distance Over the Ground. Journal of Experimental Psychology 48 (6):473.
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  49.  5
    Penelope A. Hommel, Lu-In Wang & James A. Bergman (1990). Trends in Guardianship Reform: Implications for the Medical and Legal Professions. Journal of Law, Medicine & Ethics 18 (3):213-226.
  50.  1
    Eleanor J. Gibson, Richard Bergman & Jean Purdy (1955). The Effect of Prior Training with a Scale of Distance on Absolute and Relative Judgments of Distance Over Ground. Journal of Experimental Psychology 50 (2):97.
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