Search results for 'I. M. Cromble' (try it on Scholar)

1000+ found
Order:
  1. C. D. Broad, Richard Robinson, H. B. Acton, George E. Hughes, T. D. Weldon, Mario M. Rossi, A. C. Ewing, C. J. Holloway, J. P. Corbett, C. W. K. Mundle, W. B. Gallie, W. Mays, A. H. Armstrong, C. K. Grant & I. M. Cromble (1949). New Books. [REVIEW] Mind 58 (229):101-130.
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  2. 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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  3. 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 (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  4.  10
    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 (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  5.  7
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  6.  5
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  7.  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 ...’.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  8. 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 (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  9.  86
    Lawrence Zalcam (1988). I'm Glad You Asked Me That Question. Analysis 48 (3):160.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  10.  7
    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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11.  15
    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 (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  12.  28
    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.
    No categories
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  13.  75
    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 (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  14.  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 (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  15.  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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  16.  82
    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 (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  17.  79
    Louise M. Antony (1995). I'm a Mother, I Worry. Content 6:160-166.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  18. 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 (...)
     
    Export citation  
     
    My bibliography  
  19.  9
    Wendy M. Grossman (2009). I'm a Humourless Spoilsport and Proud of It. The Philosophers' Magazine 46:127-128.
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  20.  35
    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 (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  21. 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.
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  22. 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 (...)
    Direct download (12 more)  
     
    Export citation  
     
    My bibliography   16 citations  
  23.  25
    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’.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  24.  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.
    Direct download  
     
    Export citation  
     
    My bibliography  
  25.  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-.
    No categories
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  26.  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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  27. 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.
     
    Export citation  
     
    My bibliography  
  28. 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
    No categories
     
    Export citation  
     
    My bibliography  
  29. A. M. Quinton (1957). BOCHENSKI, I. M. - Europäische Philosophie der Gegenwart; Der Sowjetrussiche Dialektische Materialismus ; Die Zeitgenössichen Denkmethoden. [REVIEW] Mind 66:271.
     
    Export citation  
     
    My bibliography  
  30. 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 (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   13 citations  
  31.  62
    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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  32.  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. (...)
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  33.  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 (...)
    No categories
    Translate
      Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  34.  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. (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  35.  1
    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 (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  36.  27
    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 (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  37.  37
    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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  38.  3
    Cathrine Ryther (2016). ‘I’M Not Going to Cross That Line, but How Do I Get Closer to It?’ A Hedge Fund Manager’s Perspective on the Need for Ethical Training and Theory for Finance Professionals. Ethics and Education 11 (1):67-78.
    Drawing on a finance professional’s reflections on his ethical education as an economics undergraduate, Chartered Financial Analyst, and top-tier MBA graduate, this article considers the framing of, and need for philosophy in, ethical training for finance professionals. Role-playing is emphasized as helpful for developing a mature ethical approach, and theory is seen as desirable after the fact, to plan improved future action. The article problematizes an orientation in professional programs that primarily gears the teaching of ethics toward those students perceived (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  39. J. Clinton (2004). I Can't Cope with Life, I'm Too Different. Medical Humanities 30 (1):50-51.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  40.  33
    Adam Leite (2015). Why Don't I Know That I'm Not a BIV? Philosophy and Phenomenological Research 90 (1):205-213.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  41.  25
    Mirosław Twardowski (2009). „Biosystemizm\" M. Mahnera i M. Bungego. Roczniki Filozoficzne 57 (1):277-298.
    No categories
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  42.  46
    B. Farsides (2008). I'm Listening, Mr Johnson, Now Let's Start Talking. Clinical Ethics 3 (3):105-106.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  43.  42
    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.
  44.  19
    Tommie Shelby (2003). “I’M Not a Racist, but …”. Philosophical Review 112 (1):124-126.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  45.  17
    Marianne Hammerl (2000). I Like It, but Only When I'm Not Sure Why: Evaluative Conditioning and the Awareness Issue. Consciousness and Cognition 9 (1):37-40.
  46.  5
    Nicolas Mascret & François Cury (2015). “I’M Not Scientifically Gifted, I’M a Girl”: Implicit Measures of Gender-Science Stereotypes – Preliminary Evidence. Educational Studies 41 (4):462-465.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  47.  31
    Ruth G. Millikan (1993). Knowing What I'm Thinking Of--I. Proceedings of the Aristotelian Society 67 (67):91-108.
  48. Leslie R. Bloom (2001). "I'm Poor. I'm Single. I'm a Mom, and I Deserve Respect": Advocating in Schools as and with Mothers in Poverty. Educational Studies 32 (3):300-316.
     
    Export citation  
     
    My bibliography  
  49.  8
    Fiona Ellis (2014). Why I’M Not an Atheist. The Philosophers' Magazine 64:33-40.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  50.  11
    Robert Schwartz (1986). I'm Going to Make You a Star. Midwest Studies in Philosophy 11 (1):427-439.
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   3 citations  
1 — 50 / 1000