Search results for 'I. M. Balfour-Lynn' (try it on Scholar)

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  1.  6
    Helen Blackman (2004). A Spiritual Leader? Cambridge Zoology, Mountaineering and the Death of F.M. Balfour. Studies in History and Philosophy of Science Part C 35 (1):93-117.
    Frank Balfour was regarded by his colleagues as one of the greatest biologists of his day and Charles Darwin’s successor, yet the young aristocrat died in a climbing accident before his thirty-first birthday. Reactions to his death reveal much about the image of science and scientists in late-Victorian Britain. In this paper I examine the development of the Cambridge school of animal morphology, headed by Balfour, and the interdependence of his research reputation and his charisma. Contemporaries praised his gentlemanly qualities, (...)
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  2.  50
    I. M. Balfour-Lynn & R. C. Tasker (1996). At the Coalface--Medical Ethics in Practice. Futility and Death in Paediatric Medical Intensive Care. Journal of Medical Ethics 22 (5):279-281.
    We have conducted a retrospective study of deaths on a paediatric medical intensive care unit over a two-year period and reviewed similar series from outside the UK. There were 89 deaths out of 651 admission (13.7% mortality). In almost two-thirds of the cases death occurred with a decision to limit medical treatment or withdraw mechanical ventilation, implying that additional or further therapy was considered futile. We highlight this as a crucially important issue in the practice of intensive care. More comprehensive (...)
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  3. I. M. Crombie (1989). A Dream of Socrates: I. M. Crombie. Philosophy 64 (247):29-38.
    The other night I had a very strange, and strangely coherent, dream. Socrates and Meno appeared to be arguing with each other in my presence. They talked English, I suppose, since I clearly thought I followed them; but I seem to remember that Greek words occurred from time to time. When I woke it seemed to me that the dream had some bearing on disputed matters of Platonic interpretation, so I shall try to reconstruct it here. Meno speaks first: Tell (...)
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  4. Jose L. Zalabardo (2009). How I Know I'm Not a Brain in a Vat. Royal Institute of Philosophy Supplement 84 (64):65-.
    I use some ideas of Keith DeRose's to develop an (invariantist!) account of why sceptical reasoning doesn't show that I don't know that I'm not a brain in a vat. I argue that knowledge is subject to the risk-of-error constraint: a true belief won’t have the status of knowledge if there is a substantial risk of the belief being in error that hasn’t been brought under control. When a substantial risk of error is present (i.e. beliefs in propositions that are (...)
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  5.  14
    Robert T. Craig & Alena L. Sanusi (2000). 'I'm Just Saying...': Discourse Markers of Standpoint Continuity. Argumentation 14 (4):425-445.
    Examining discourse markers in two transcribed discussions of controversial issues in an undergraduate 'critical thinking' class, we note frequent uses of 'I'm just saying' and related metadiscursive expressions . Our central claim is that these 'saying' expressions are pragmatic devices by which speakers claim 'all along' to have held a consistent argumentative standpoint, one that continues through the discussion unless changed for good reasons. Through close analysis of a series of discourse examples, we show how these discourse markers are used (...)
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  6.  9
    Helen Darby (2013). I'm Glad I'm Not Me: Subjective Dissolution, Schizoanalysis and Post-Structuralist Ethics in the Films of Todd Haynes. Film-Philosophy 17 (1):330-347.
    This article reads a selection of films by Todd Haynes - Superstar: The Karen Carpenter Story (1987), Velvet Goldmine (1998) and I'm Not There (2007) - through the post-structuralist lens of Deleuzian theorising about the self as a networked singularity rather than an essential subject. The overall aim of the piece is to consider Haynes' films as artefacts that require the participatory audience to be involved in their making. Gilles Deleuze and Felix Guattari's concept of the schizo is addressed to (...)
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  7.  7
    Carolyn D'Cruz & Glenn D'Cruz (2013). 'Even the Ghost Was More Than One Person': Hauntology and Authenticity in Todd Haynes' I'm Not There. Film-Philosophy 17 (1):315-330.
    If the opening sequence of a film is a microscopic 'event' that achieves far more than setting the tone and whetting the appetite for what we are about to see, then Todd Haynes' I'm Not There is exemplary. This paper works its way through the conceptually dense and intricately woven textual layers of the film's opening to stage a three-way dialogue between Haynes, Bob Dylan and Jacques Derrida: three mavericks who defy simple categorisation, by transgressing the boundaries of their respective (...)
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  8.  9
    Susan Blackmore, Why I'm Leaving.
    Term is starting and I’m not going back! Whoopee! At the age of fifty I feel like a wild schoolgirl tearing off my hated uniform and bursting into a chorus of ‘No more Latin, no more ....’ only this time it’s ‘No more meetings, no more forms, no more TQA and no more ...’.
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  9. Andrew Russo (2011). Why It Doesn't Matter I'm Not Insane: Descartes's Madness Doubt in Focus. Southwest Philosophy Review 27 (1):157-165.
    Harry Frankfurt has argued that Descartes’s madness doubt in the First Meditation is importantly different from his dreaming doubt. The madness doubt does not provide a reason for doubting the senses since were the meditator to suppose he was mad his ability to successfully complete the philosophical investigation he sets for himself in the first few pages of the Meditations would be undermined. I argue that Frankfurt’s interpretation of Descartes’s madness doubt is mistaken and that it should be understood as (...)
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  10.  11
    M. C. Pacheco & J. Meirinhos (eds.) (2004). Intellect Et Imagination Dans la Philosophie Médiévale. Actes du XIe Congrès International de Philosophie Médiévale de la S.I.E.P.M., Porto du 26 au 31 Août 2002. Brepols.
    Le XI.ème Congrès International de Philosophie Médiévale de la Société Internationale pour l’Étude de la Philosophie Médiévale (S.I.E.P.M..) s’est déroulé à Porto (Portugal), du 26 au 30 août 2002, sous le thème général: Intellect et Imagination dans la Philosophie Médiévale. A partir des héritages platonicien, aristotélicien, stoïcien, ou néo-platonicien (dans leurs variantes grecques, latines, arabes, juives), la conceptualisation et la problématisation de l’imagination et de l’intellect, ou même des facultés de l’âme en général, apparaissaient comme une ouverture possible pour aborder (...)
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  11.  11
    Neil Levy (2016). ‘My Name is Joe and I'm an Alcoholic’: Addiction, Self‐Knowledge and the Dangers of Rationalism. Mind and Language 31 (3):265-276.
    Rationalist accounts of self-knowledge are motivated in important part by the claim that only by looking to our reasons to discover our beliefs and desires are we active in relation to them and only thereby do we take responsibility for them. These kinds of account seem to predict that self-knowledge generated using third-personal methods or analogues of these methods will tend to undermine the capacity to exercise self-control. In this light, the insistence by treatment programs that addicts acknowledge that they (...)
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  12.  63
    David Schweickart, Economic Democracy: A W o R T H y S o C I a L I S M That Would Really Work.
    w a y s h a v e b e e n . W e a l l r e m e m b e r M a r x ' s p o l e m i c a g a i n s t P r o u d h o n , t h e Manifesto's critique of "historical action [yielding] to personal inventive action, historically created conditions of emancipation to fantastic ones, and the gradual spontaneous class (...)
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  13.  8
    W. Sanday (1892). Recent Publications Dealing with the Latin Fathers Q. Sept. Florent. Tertulliani Opera Ex Recensione Aug. Reifferscheid Et Georg Wissowa. Pars I. Vienna, Tempsky, 1890. Mk. 15.60. Patristische Studien I. II. III. IV. (From Sitzungsberichte D. Kais. Akad. D. Wiss. In Wien. Phil.-Histor. Classe, Band Cxx.) By Dr. Wilhelm von Hartel. Vienna, Tempsky, 1890. Mk. 5.80. Studia Ecclesiastica. Tertullianus. I. Critica Et Interpretatoria Scripsit DR. J. Van Der Vliet. Leyden, Brill, 1891. 2s. 6d. Gai Vetti Aquiliai Juvenci Evangeliorum Libri Quattuor. Ed. J. Huemer, Vienna, 1891. Mk. 7. 20. Ueber Das Evangelienbuch des Juvencus in Seinem Verhältniss Zum Bibeltext. By K. Marold. [Zeitschrift Für Wissenschaftliclie Theologie, 1890, Pp. 329–341.] Geschichte der Christlich-Lateinisehen Poesie. By M. Manitius. Stuttgart, 1891. 12 Mk. [REVIEW] The Classical Review 6 (1-2):45-50.
    Q. Sept. Florent. Tertulliani Opera ex recensione Aug. Reifferscheid et Georg Wissowa. Pars I. Vienna, Tempsky, 1890. Mk. 15.60. Patristische Studien I. II. III. IV. By Dr. Wilhelm von Hartel. Vienna, Tempsky, 1890. Mk. 5.80. Studia Ecclesiastica. Tertullianus. I. Critica et Interpretatoria scripsit DR. J. Van Der Vliet. Leyden, Brill, 1891. 2s. 6d. Gai Vetti Aquiliai Juvenci Evangeliorum Libri Quattuor. Ed. J. Huemer, Vienna, 1891. Mk. 7. 20. Ueber das Evangelienbuch des Juvencus in seinem Verhältniss zum Bibeltext. By K. Marold. (...)
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  14.  13
    Mara Meletti Bertolini (2012). Percezione e azione. La pluralità degli stili percettivi secondo M. Merleau-Ponty e I. Murdoch. Chiasmi International 14:471-488.
    Perception et action : la pluralité des styles perceptifs selon M. Merleau-Ponty et I. MurdochAutant M. Merleau-Ponty que I. Murdoch ont souligné la pluralité des styles perceptifs comme un aspect structurel de l’expérience, rigoureusement lié à la configuration morale du percevant. La compréhension de l’agir humain s’insère dans l’optique d’une ampleur perceptive plus ou moins grande, sans ignorer que les évaluations morales entrent comme facteurs d’orientation dans les descriptions du monde. Les deux auteurs posent la compréhension de l’activité pratique en (...)
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  15.  2
    Lenart Škof (2010). U dijalogu za demokraciju. R. M. Ungerova pragmatistička vizija demokratskog eksperimentalizma i istraživanja demokracije kod Luce Irigaray. [REVIEW] Synthesis Philosophica 24 (2):233-242.
    Članak se fokusira na R. M. Ungerovu pragmatističku viziju demokratskog eksperimentalizma i moguće primjene na suvremenu interkulturalnu filozofiju. Povezuje se polje političke i socijalne misli američkog pragmatizma sa suvremenim gorućim pitanjima interkulturalne filozofije. U drugom je dijelu Ungerova filozofija stavljena u dijalog s filozofijom Luce Irigaray otvarajući tako novu platformu za etičko-političku viziju demokracije u eri globalizacije. Analiza demokratskog eksperimentalizma se, na taj način, sama uspostavlja kao alternativni projekt političke etike te kao Ungerov i Irigarayin projekt demokratskog eksperimentalizma u dobu (...)
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  16.  6
    H. Stuart Jones (1909). Recent Catalogues of Italian Museums Die Sculpturen des Vaticanischen Museums, Im Auftrage Und Unter Mitwirkung des Kaiserlick Deutschen Archaeologischen Instituts (Römische Abteilung) Beschrieben von Walter Amerlung. Berlin: In Kommission Bei Georg Reimer. Vol. I., 1903; Vol. II., 1908. Text, 8vo, Pp. X + 935, 768. Plates, 4to, 121 + 83. M. 50 Per Vol. Guida Illustrata Del Museo Nazionale di Napoli; Approvata Dal Ministero Della Pubblica Istruzione. Compilata da D. Bassi, E. Gábrici, L. Mariani, O. Maruchhi, G. Patroni, G. De Petra, A. Sogliano; Per Cura di A. Ruesch. Naples: Richter & Co.; Munich: Buchholz, 1908. 8vo. Pp. 500. 129 Illustrations in the Text. Lire 25. [REVIEW] Classical Quarterly 3 (03):233-.
    Die Sculpturen des Vaticanischen Museums, im Auftrage und unter Mitwirkung des kaiserlick deutschen archaeologischen Instituts beschrieben von Walter Amerlung. Berlin: In Kommission bei Georg Reimer. Vol. I., 1903; Vol. II., 1908. Text, 8vo, pp. x + 935, 768. Plates, 4to, 121 + 83. M. 50 per vol.Guida illustrata del Museo Nazionale di Napoli; approvata dal Ministero della Pubblica Istruzione. Compilata da D. Bassi, E. Gábrici, L. Mariani, O. Maruchhi, G. Patroni, G. de Petra, A. Sogliano; per cura di A. Ruesch. (...)
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  17. Arthur James Balfour & Wilfrid M. Short (1912). Arthur James Balfour as Philosopher and Thinker, Passages Selected by W.M. Short.
     
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  18. Krzysztof Kruk (2016). Celowość w ujęciu M.A. Krąpca, S. Mazierskiego i A. Maryniarczyka. Rocznik Filozoficzny Ignatianum 22 (1):270-289.
    One position on the interpretation of purposefulness adopted by Neo-Thomists says that the principle of purposefulness has universal significance, because it concerns every entity that can be defined by the term “action”: i.e. every entity which exists and can only be known through some form of action. Entities work to preserve their existence, and their pursuit of survival seems to be the purpose of their actions. So, if entities are already working, then they must also be working purposefully. We can (...)
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  19.  21
    Travis N. Rieder (2016). Why I’M Still a Proportionalist. Philosophical Studies 173 (1):251-270.
    Mark Schroeder has, rather famously, defended a powerful Humean Theory of Reasons. In doing so, he abandons what many take to be the default Humean view of weighting reasons—namely, proportionalism. On Schroeder’s view, the pressure that Humeans feel to adopt proportionalism is illusory, and proportionalism is unable to make sense of the fact that the weight of reasons is a normative matter. He thus offers his own ‘Recursive View’, which directly explains how it is that the weight of reasons is (...)
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  20. Lawrence Zalcam (1988). I'm Glad You Asked Me That Question. Analysis 48 (3):160.
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  21.  81
    Fred Ablondi (2007). Why It Matters That I'm Not Insane: The Role of the Madness Argument in Descartes's First Meditation. International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  22.  33
    Robert Dunn (1998). Knowing What I'm About to Do Without Evidence. International Journal of Philosophical Studies 6 (2):231 – 252.
    J. David Velleman casts foreknowledge of one's own next move as psychologically active. As agents, we form prior intentions about what we will do next. Such prior intentions are licensed self-fulfilling beliefs or directive cognitions. These cognitions differ from ordinary predictions in their psychological relation to the evidence, in that they precede that crucial part of the evidence which consists in the fact that they have been formed. However, once formed, these cognitions are epistemologically unremarkable: they are directly justified by (...)
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  23.  85
    David B. Hershenov (2009). The 'I'm Personally Opposed to Abortion But . . .' Argument. Proceedings of the American Catholic Philosophical Association 83:77-87.
    One often hears Catholic and non-Catholic politicians and private citizens claim “I am personally opposed to abortion . . . ” but add that it is morally permissible for others to accept abortion. We consider a Rawlsian defense of this position based on the recognition that one’s opposition to abortion stems from acomprehensive doctrine which is incompatible with Public Reason. We examine a second defense of this position based upon respecting the autonomy of others and a third grounded in the (...)
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  24.  81
    Louise M. Antony (1995). I'm a Mother, I Worry. Content 6:160-166.
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  25.  18
    Kenneth W. Stikkers (2014). "… But I'm Not Racist": Toward a Pragmatic Conception of "Racism". The Pluralist 9 (3):1-17.
    from my first courses as an undergraduate in African American studies, I have been concerned about the dynamics by which white and Black1 people discuss race. For one, I was troubled in my undergraduate African American studies courses by the ease with which white students would insert themselves into conversations where, it seemed to me, they simply did not belong, for example, conversations concerning visions for the future of the Black community and strategies for achieving such visions. Shannon Sullivan speaks (...)
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  26. Alice MacLachlan (2015). "Trust Me, I'm Sorry": The Paradox of Public Apologies. The Monist 98:441-456.
    Our attitude to official apologies is paradoxical. Despite widespread critique of most apologies issued by heads of state, government, and NGOs, public demand for such apologies continues to arise with predictable regularity—we demand even as we condemn.I argue that the role of apologies in securing public trust in a democratic context can explain this paradoxical attitude. By contrasting private and public apologies, I demonstrate that the latter have emerged as a performative (rather than legal or structural)model for accountability, and thus (...)
     
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  27.  38
    Tommy J. Curry (2009). I'm Too Real For Yah. Radical Philosophy Review 12 (1/2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  28.  10
    Wendy M. Grossman (2009). I'm a Humourless Spoilsport and Proud of It. The Philosophers' Magazine 46:127-128.
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  29.  26
    Kevin Corcoran (2006). I'm No Soul, Man: A Response to Baltimore. Religious Studies 42 (4):431-437.
    Joseph Baltimore argues that the account of postmortem survival I offered five years ago fails, based on the plausible assertion that identity is a relation that each thing necessarily stands in to itself. I believe that Baltimore is mistaken when he claims that the account I offer violates the necessity of identity, and also mistaken when he asserts that the account I offer cannot satisfy Noonan's ‘only x and y principle’.
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  30.  2
    M. Kokoszynska (1937). Review: I. M. Bochenski, In the Matter of Logistic; Jan Franciszek Drewnowski, On the Need of Exactness; Jan Salamucha, From Behind the Scenes of Christian Philosophy. [REVIEW] Journal of Symbolic Logic 2 (2):94-95.
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  31.  6
    H. I. Bell (1910). Wessely's Palaeographical Studies Studien zur Palaeographie und Papyruskunde, VIII. Griechische Papyrusurkunden kleineren Formats [Theil II.]. Von Dr C. Wessely. Leipzig: Eduard Avenarius. 4to. 1908. Pp. 137–307 (numbered consecutively with Part I.). M. 8. [REVIEW] Classical Quarterly 4 (01):54-.
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  32.  1
    Pat Hayes, Dear Pat, I'm Sure Were Both Getting Pretty Anxious to Terminate This: I Had Really Heaved a Big Sigh of Relief, That I Could Get Back to Physics.
    But still I think some account has to be given of the application of CM to tides and cannon balls etc. etc. It seems to me that Einstein's and Bohr's analysis was essentially correct: we make the connection, and thus apply the mathematical statements of CM to macroscopic features of the world about us, by constructing, within the mathematical framework,. macroscopic conglomerates of the elementary particles and fields that should have the general appearance of tides and billiard, looked at from (...)
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  33. Roderick M. Chisholm (1950). Beth E. W.. Symbolische Logik und Grundlegung der exakten Wissenschaften. Bibliographische Einführungen in das Studium der Philosophie, herausgegeben von I. M. Bocheński, Bern 1948, 28 pp.Dürr Karl. Der logische Positivismus. Bibliographische Einführungen in das Studium der Philosophie, herausgegeben von I. M. Bocheński, no. 11. Bern 1948, 24 pp. [REVIEW] Journal of Symbolic Logic 15 (1):72.
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  34. Roderick M. Chisholm (1950). Devaux Ph.. Dialectique Et Logique. Dialectica, Vol. 2 , Pp. 95–108. Reprinted in Pouvoir de l'Esprit Sur le Réel. Éditions du Griffon, Neuch'tel 1948, Pp. 15–28.Beth E. W.. Les Relations de la Dialectique À la Logique. Dialectica, Vol. 2 , Pp. 109–119. Reprinted Ibid., Pp. 29–39.Gonseth F.. A Propos des Exposés de MM. Ph. Devaux Et E. W. Beth. Dialectica, Vol. 2 , Pp. 120–125. Reprinted Ibid., Pp. 40–45.Discussion by Perelman Ch., Un Lecteur de Dialectica, Bochenski I. M., Gonseth F., Piaget J., Fréshet M., Apéry A., Barzin M.. Ibid., Pp. 126–142. Reprinted Ibid., Pp. 46–62. [REVIEW] Journal of Symbolic Logic 15 (2):145-147.
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  35. E. M. Fels (1963). Küng Guido. Bibliography of Soviet Work in the Field of Mathematical Logic and the Foundations of Mathematics, From 1917–1957. Notre Dame Journal of Formal Logic, Vol. 3 , Pp. 5–40.Bocheński I. M.. Preface . Notre Dame Journal of Formal Logic, Vol. 3 , Pp. 1–4. [REVIEW] Journal of Symbolic Logic 28 (3):253-254.
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  36. E. M. Fels (1963). Review: Guido Kung, I. M. Bochenski, Bibliography of Soviet Work in the Field of Mathematical Logic and the Foundations of Mathematics, From 1917-1957. [REVIEW] Journal of Symbolic Logic 28 (3):253-254.
     
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  37. Leslie M. Griffiths (1968). A Logical Analysis of I.M. Crombie's Position on the Theology and Falsification Debate. Dissertation, The University of Nebraska - Lincoln
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  38. M. Kokoszyńska (1937). Bocheński I. M.. W sprawie logistyki . Verbum , 1936.Drewnowski Jan Franciszek. O potrzebie ścislości . Verbum , 1936.Salamucha Jan. Z za kulis filozofii chrześcijańskiej . Verbum , 1936. [REVIEW] Journal of Symbolic Logic 2 (2):94-95.
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  39. A. M. Quinton (1957). BOCHENSKI, I. M. - Europäische Philosophie der Gegenwart; Der Sowjetrussiche Dialektische Materialismus ; Die Zeitgenössichen Denkmethoden. [REVIEW] Mind 66:271.
     
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  40. John Mcdermott (1972). I'm Free Because I Know That I Don't yet Know What I'm Going to Do? British Journal for the Philosophy of Science 23 (4):343-346.
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  41. Andy Egan & Adam Elga (2005). I Can't Believe I'm Stupid. Philosophical Perspectives 19 (1):77–93.
    It is bad news to find out that one's cognitive or perceptual faculties are defective. Furthermore, it’s not always transparent how one ought to revise one's beliefs in light of such news. Two sorts of news should be distinguished. On the one hand, there is news that a faculty is unreliable -- that it doesn't track the truth particularly well. On the other hand, there is news that a faculty is anti-reliable -- that it tends to go positively wrong. These (...)
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  42. A. Field (2000). I Like It, but I'm Not Sure Why: Can Evaluative Conditioning Occur Without Conscious Awareness? Consciousness and Cognition 9 (1):13-36.
    There is good evidence that, in general, autonomic conditioning in humans occurs only when subjects can verbalize the contingencies of conditioning. However, one form of conditioning, evaluative conditioning (EC), seems exceptional in that a growing body of evidence suggests that it can occur without conscious contingency awareness. As such, EC offers a unique insight into what role contingency awareness might play in associative learning. Despite this evidence, there are reasons to doubt that evaluative conditioning can occur without conscious awareness. This (...)
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  43.  32
    Maria Lasonen‐Aarnio (2015). “I'm Onto Something!” Learning About the World by Learning What I Think About It. Analytic Philosophy 56 (4):267-297.
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  44.  29
    Marjorie J. Cooper & Chris Pullig (2013). I'm Number One! Does Narcissism Impair Ethical Judgment Even for the Highly Religious? Journal of Business Ethics 112 (1):167-176.
    Can an assessment of individuals’ narcissism help explain the quality of a respondent’s ethical judgment? How is the relationship between religiosity and ethical judgment moderated by the effects of narcissism? With a sample of 385 undergraduate business majors, this study uses a taxonomic approach to examine the effects of intrinsic and extrinsic religiosity as well as orthodox Christian beliefs on ethical judgment. Three distinct clusters were identified: Skeptics, Nominals, and Devouts. Surprisingly, of the three clusters, Nominals and Devouts were the (...)
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  45.  53
    Boaz Miller (2015). “Trust Me—I’M a Public Intellectual”: Margaret Atwood’s and David Suzuki’s Social Epistemologies of Climate Science. In Michael Keren & Richard Hawkins‎ (eds.), Speaking Power to Truth: Digital Discourse and the Public Intellectual. Athabasca University Press‎ 113-128.
    Margaret Atwood and David Suzuki are two of the most prominent Canadian public ‎intellectuals ‎involved in the global warming debate. They both argue that anthropogenic global ‎warming is ‎occurring, warn against its grave consequences, and urge governments and the ‎public to take ‎immediate, decisive, extensive, and profound measures to prevent it. They differ, ‎however, in the ‎reasons and evidence they provide in support of their position. While Suzuki ‎stresses the scientific ‎evidence in favour of the global warming theory and the (...)
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  46. J. Clinton (2004). I Can't Cope with Life, I'm Too Different. Medical Humanities 30 (1):50-51.
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    Tommie Shelby (2003). “I’M Not a Racist, but …”. Philosophical Review 112 (1):124-126.
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    Adam Leite (2015). Why Don't I Know That I'm Not a BIV? Philosophy and Phenomenological Research 90 (1):205-213.
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    John G. Messerly (2003). I'm Glad the Future Doesn't Need Us: A Critique of Joy's Pessimistic Futurism. Acm Sigcas Computers and Society 33 (2):4.
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    B. Farsides (2008). I'm Listening, Mr Johnson, Now Let's Start Talking. Clinical Ethics 3 (3):105-106.
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