Search results for 'Ian Rasmussen' (try it on Scholar)

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  1. Thomas J. Schoeneman, Janel Putnam, Ian Rasmussen, Nina Sparr & Stephanie Beechem (2012). “A Fire in the Blood”: Metaphors of Bipolar Disorder in Jamison's An Unquiet Mind. [REVIEW] Journal of Medical Humanities 33 (3):185-205.score: 240.0
    Content analysis of three chapters of Jamison’s memoir, An Unquiet Mind, shows that depression, mania, and Bipolar Disorder have a common metaphoric core as a sequential process of suffering and adversity that is a form of malevolence and destruction. Depression was down and in, while mania was up, in and distant, circular and zigzag, a powerful force of quickness and motion, fieriness, strangeness, seduction, expansive extravagance, and acuity. Bipolar Disorder is down and away and a sequential and cyclical process that (...)
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  2. Stig Alstrup Rasmussen (1987). Sense, Reference, and Meaning-Incommensurability. Analysis 47 (3):170 - 173.score: 120.0
    In "representing and intervening", Ian hacking argues that on a fregean semantics of scientific theory, Incommensurability between competing theories threatens, In the strong sense of precluding their being about the same entities; whereas no such threat arises on putnam's account. On fregean principles, Hacking's argument would however at best support a much weaker claim. In any case, The pivot of his argument is the completely unfounded assumption that the fregean is commited to semantical holism.
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  3. Nicolas Rasmussen (2012). Book Notice. [REVIEW] Metascience 21 (1):251-252.score: 60.0
    Book notice Content Type Journal Article Pages 1-2 DOI 10.1007/s11016-011-9588-3 Authors Nicolas Rasmussen, School of History and Philosophy, University of NSW, Sydney, 2052 Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  4. Gregory R. Johnson & David Rasmussen (2001). Rejoinder to Machan and Tabarrok: Rand on Abortion, Revisited. Journal of Ayn Rand Studies 2 (2):469 - 485.score: 60.0
    Gregory R. Johnson and David Rasmussen defend their critique of Ayn Rand's views on abortion, arguing that their critics miss its main points. Tibor Machan and Alexander Tabarrok actually depart from Rand's own position under the guise of defending it; they introduce a non-Randian distinction between being a human organism and being a moral person.
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  5. Gregory R. Johnson & David Rasmussen (2000). Rand on Abortion: A Critique. Journal of Ayn Rand Studies 1 (2):245 - 261.score: 60.0
    GREGORY R. JOHNSON and DAVID RASMUSSEN argue that Rand's defense of abortion on demand is inconsistent with her own fundamental metaphysical, epistemological, and moral principles, namely that everything that exists has a determinate identity, that the concept of man refers to all of man's characteristics, not just his essential characteristics, and that there is no gap between what an organism truly is and what it ought to be.
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  6. Larry L. Rasmussen (2012). Earth-Honoring Faith: Religious Ethics in a New Key. Oup Usa.score: 60.0
    Larry L. Rasmussen offers a dramatic new way of thinking about human society, ethics, and the health of our planet. Rejecting the modern ethical assumption that morality applies to human society alone, Earth-honoring Faith argues that we must derive a system of ethics and morality that accounts for the wellbeing of all creation on Earth.
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  7. Douglas B. Rasmussen (2002). Rand on Obligation and Value. Journal of Ayn Rand Studies 4 (1):69 - 86.score: 60.0
    Douglas B. Rasmussen examines, in this revised and extended version of his 1990 address to the Ayn Rand Society, whether Rand's ethics are best interpreted as dependent on a "pre-moral" choice. He argues that such an interpretation undercuts Rand's claim to provide a rational foundation for ethics. He suggests an alternative, neo-Aristotelian interpretation of Rand's ethics, which treats "man's survival qua man" as the telos of human choice and takes the obligation to achieve this ultimate end as the result (...)
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  8. Douglas B. Rasmussen (2007). Rejoinder to Robert Hartford, "Objectivity and the Proof of Egoism" (Spring 2007): Rand's Metaethics. Journal of Ayn Rand Studies 8 (2):307 - 316.score: 60.0
    In response to Robert Hartford's criticisms of his Spring 2006 Journal of Ayn Rand Studies essay, "Regarding Choice and the Foundations of Morality," Rasmussen argues against "the official" interpretation of Rand's ethics as resting on a basic "choice to live." Drawing from his work with Douglas Den Uyl, Rasmussen argues that Rand's metaethics is best understood in "biocentric," neo-Aristotelian terms: that human choice does not set the context in which it operates and that "man's life qua man" is (...)
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  9. David M. Rasmussen & James Swindal (eds.) (2002). Jürgen Habermas. Sage Publications.score: 60.0
    This is the first systematic assessment of the work of Jürgen Habermas - the key theorist of the later Frankfurt School, whose writing has had a major impact on social theory and sociology. These four volumes comprise the key secondary literature on Habermas. Edited by David Rasmussen and James Swindal, leading commentators on Habermas's work, this will be the standard reference work on one of the canonical theorists of the 20th century. VOLUME ONE: THE FOUNDATIONS OF HABERMAS'S PROJECT Habermas (...)
     
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  10. Douglas B. Rasmussen & Douglas J. Den Uyl (2008). Norms of Liberty : Challenges and Prospects. In Aeon J. Skoble (ed.), Reading Rasmussen and Den Uyl: Critical Essays on Norms of Liberty. Lexington Books.score: 60.0
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  11. Dennis C. Rasmussen (2008). The Problems and Promise of Commercial Society: Adam Smith's Response to Rousseau. Penn State University Press.score: 60.0
    In this first book-length comparative study of these leading eighteenth-century thinkers, Dennis Rasmussen highlights Smith's sympathy with Rousseau's concerns and analyzes in depth the ways in which Smith crafted his arguments to defend ...
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  12. Joshua Rasmussen (2010). From States of Affairs to a Necessary Being. Philosophical Studies 148 (2):183 - 200.score: 30.0
    I develop new paths to the existence of a concrete necessary being. These paths assume a metaphysical framework in which there are abstract states of affairs that can obtain or fail to obtain. One path begins with the following causal principle: necessarily, any contingent concrete object possibly has a cause. I mark out steps from that principle to a more complex causal principle and from there to the existence of a concrete necessary being. I offer a couple alternative causal principles (...)
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  13. Stig Alstrup Rasmussen (1985). Quasi-Realism and Mind-Dependence. Philosophical Quarterly 35 (139):185-191.score: 30.0
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  14. Douglas B. Rasmussen (2008). The Importance of Metaphysical Realism for Ethical Knowledge. Social Philosophy and Policy 25 (1):56-99.score: 30.0
    In this essay, I consider whether the alleged demise of metaphysical realism does actually provide a better way for defending the cognitive status of ethical judgments. I argue that the rejection of a realist ontology and epistemology does not help to establish the claim that ethical knowledge is possible. More specifically, I argue that Hilary Putnam's argument does not succeed in making a case for ethical knowledge. In fact, his account of the procedures by which our valuations are warrantedultimately begs (...)
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  15. Josh Rasmussen (2004). On Creating Worlds Without Evil – Given Divine Counterfactual Knowledge. Religious Studies 40 (4):457-470.score: 30.0
    An important question raised in the Molinist debate is, ‘Given God's access to counterfactual knowledge, could God create a world in which free creatures always refrain from evil?’ An affirmative answer suggests that God cannot possess counterfactual knowledge since such knowledge would allow God to create seemingly more desirable worlds than the actual world. However, Alvin Plantinga has argued that it is at least possible that every possible person is transworld depraved – meaning that each person would perform some wrong (...)
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  16. Will Rasmussen (2009). The Realism of Universals in Plato and Nyāya. Journal of Indian Philosophy 37 (3):231-252.score: 30.0
    It has become commonplace in introductions to Indian philosophy to construe Plato’s discussion of forms (εἶδος/ἰδέα) and the treatment in Nyāya and Vaiśeṣika of universals ( sāmānya/jāti ) as addressing the same philosophical issue, albeit in somewhat different ways. While such a comparison of the similarities and differences has interest and value as an initial reconnaissance of what each says about common properties, an examination of the roles that universals play in the rest of their philosophical enquiries vitiates this commonplace. (...)
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  17. Stig Alstrup Rasmussen (1986). Vague Identity. Mind 95 (377):81-91.score: 30.0
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  18. Stig Alstrup Rasmussen & Jens Ravnkilde (1982). Realism and Logic. Synthese 52 (3):379 - 437.score: 30.0
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  19. Nicolas Rasmussen (2001). Evolving Scientific Epistemologies and the Artifacts of Empirical Philosophy of Science: A Reply Concerning Mesosomes. [REVIEW] Biology and Philosophy 16 (5):627-652.score: 30.0
    In a 1993 paper, I argued that empirical treatments of the epistemologyused by scientists in experimental work are too abstract in practice tocounter relativist efforts to explain the outcome of scientificcontroversies by reference to sociological forces. This was because, atthe rarefied level at which the methodology of scientists is treated byphilosophers, multiple mutually inconsistent instantiations of theprinciples described by philosophers are employed by contestingscientists. These multiple construals change within a scientificcommunity over short time frames, and these different versions ofscientific methodology (...)
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  20. David M. Rasmussen (2003). Reasonability, Normativity, and the Cosmopolitan Imagination: Arendt, Korsgaard, and Rawls. Continental Philosophy Review 36 (2):97-112.score: 30.0
    In this essay I consider the normative implications of the notion of reasonability for the construction of an idea of public reason that is cosmopolitan in scope. First, I consider the argument for the distinction between reason and reasonability in the work of Sibley and Rawls. Second, I evaluate the normative implications of reasonability through a consideration of Korsgaard's recent work. Third, I argue for a notion of reasonability that moves us beyond a Kantian concept of autonomy through a consideration (...)
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  21. Stig Alstrup Rasmussen (1990). Supervaluational Anti-Realism and Logic. Synthese 84 (1):97 - 138.score: 30.0
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  22. Connie Xiaokang Yu, Maria Luisa Dalla Chiara, Fraser MacBride, Dale Jacquette, Maarten Marx, Stig Alstrup Rasmussen & Sven Ove Hansson (2004). Book Reviews. [REVIEW] Studia Logica 77 (1):619-624.score: 30.0
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  23. Ana Smith Iltis & Lisa M. Rasmussen (2005). Patient Ethics and Responsibilities. Journal of Medicine and Philosophy 30 (2):131 – 137.score: 30.0
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  24. M. Bernhaut, E. Gellhorn & A. T. Rasmussen (1953). Experimental Contributions to the Problem of Consciousness. Journal of Neurophysiology 16:21-35.score: 30.0
  25. David M. Rasmussen (1979). Marx: On Labor, Praxis and Instrumental Reason. Studies in East European Thought 20 (3):37-52.score: 30.0
  26. David M. Rasmussen (2007). Preserving the Eidetic Moment:Reflections on the Work of Paul Ricoeur. Research in Phenomenology 37 (2):195-202.score: 30.0
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  27. Stig Alstrup Rasmussen (1987). The Intelligibility of Abortive Omniscience. Philosophical Quarterly 37 (148):315-319.score: 30.0
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  28. David M. Rasmussen (1984). Explorations of the Lebenswelt : Reflections on Schutz and Habermas. [REVIEW] Human Studies 7 (3-4):127 - 132.score: 30.0
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  29. Lisa Rasmussen & Ana Smith Iltis (2002). The Ethics of Being a Patient. Journal of Medicine and Philosophy 27 (6):711.score: 30.0
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  30. David Rasmussen (1979). Praxis and Social Theory (Review Ofoutline of a Theory of Praxis). [REVIEW] Human Studies 4 (1):273 - 278.score: 30.0
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  31. Will Rasmussen (2008). Review of David Wolfsdorf, Trials of Reason: Plato and the Crafting of Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2008 (5).score: 30.0
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  32. Will Rasmussen (2005). Whose Platonism? International Journal of Hindu Studies 9 (1-3):131-152.score: 30.0
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  33. N. Rasmussen (1996). Making a Machine Instrumental: RCA and the Wartime Origins of Biological Electron Microscopy in America, 1940-1945. Studies in History and Philosophy of Science Part A 27 (3):311-349.score: 30.0
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  34. Stig Alstrup Rasmussen (1982). Finalization and Completed Theories. Journal for General Philosophy of Science 13 (2):359-369.score: 30.0
    Summary According to the so-called Starnberger Group1, the amenability of a science to science policy measures, conceptualised by the Group in terms of finalization , depends crucially on conditions intrinsic to the science not invariably present at every stage of its development. Finalization is possible only at junctures where the science in question faces methodologically divergent alternative lines of development. The most significant kind of case depends on the presence of completed , or classical , theories.
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  35. Lisa M. Rasmussen (2000). Morality, Religion and Metaphysics: Diverse Visions in Bioethics. Journal of Medicine and Philosophy 25 (4):367 – 377.score: 30.0
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  36. Lisa M. Rasmussen (2006). Sinister Innovations: Beware the Co-Optation of Clinical Ethics Consultation. [REVIEW] Journal of Value Inquiry 40 (2-3):235-242.score: 30.0
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  37. E. Tranekjær Rasmussen (1953). Berkeley and Modern Psychology. British Journal for the Philosophy of Science 4 (13):2-12.score: 30.0
  38. Lisa M. Rasmussen & Ana Smith Iltis (2002). Introduction. Journal of Medicine and Philosophy 27 (6):617 – 619.score: 30.0
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  39. Lisa Rasmussen & Ana Smith Iltis (2003). The Ethics of Being a Patient. Journal of Medicine and Philosophy 28 (3):391.score: 30.0
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  40. Lisa Rasmussen & Ana Smith Iltis (2003). Call for Papers. Journal of Medicine and Philosophy 28 (1):127.score: 30.0
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  41. Lisa M. Rasmussen (2006). Engineering, Gerrymandering and Expertise in Public Bioethics. HEC Forum 18 (2):125-130.score: 30.0
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  42. David M. Rasmussen (1998). Fred Dallmayr: The Odyssey of Reconciling Reason. [REVIEW] Human Studies 21 (3):273-281.score: 30.0
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  43. Lisa M. Rasmussen (2003). Introduction. Journal of Medicine and Philosophy 28 (4):399 – 401.score: 30.0
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  44. David Rasmussen (2003). James Marsh, Process, Praxis, and Transcendence. Continental Philosophy Review 36 (2):213-220.score: 30.0
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  45. Lisa M. Rasmussen (2005). The Ethics and Aesthetics of for-Profit Bioethics Consultation. HEC Forum 17 (2):94-121.score: 30.0
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  46. David Rasmussen (1976). Capital, Sociality and the Status of the Subject. Studies in East European Thought 16 (3-4):157-173.score: 30.0
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  47. David M. Rasmussen, Timothy Casey & David Allan Rehorick (1995). Review Section. Human Studies 7 (2):249-257.score: 30.0
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  48. María Laura Martínez (2010). Ontología histórica Y nominalismo dinámico: La propuesta de Ian Hacking para las ciencias humanas. Cinta de Moebio 39:130-141.score: 24.0
    En los últimos años Ian Hacking se ha dedicado a trabajar principalmente acerca de las ciencias humanas. El objetivo de este artículo es presentar algunas de las nociones acuñadas por el filósofo canadiense -fundamentalmente las de ontología histórica y nominalismo dinámico- para dicho ámbito. A par..
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  49. Ann Milliken Pederson (2004). "Writing the Agenda," Summary and Response to the Panel Participants: V. V. Raman, Grace Wolf-Chase, Ian Barbour, Vitor Westhelle. Zygon 39 (2):379-382.score: 21.0
    . This essay highlights the basic issues, goals, and questions for the future of ZCRS.
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  50. Ian Rumfitt (1999). Logic and Existence: Ian Rumfitt. Aristotelian Society Supplementary Volume 73 (1):151–180.score: 21.0
    [Ian Rumfitt] Frege's logicism in the philosophy of arithmetic consisted, au fond, in the claim that in justifying basic arithmetical axioms a thinker need appeal only to methods and principles which he already needs to appeal in order to justify paradigmatically logical truths and paradigmatically logical forms of inference. Using ideas of Gentzen to spell out what these methods and principles might include, I sketch a strategy for vindicating this logicist claim for the special case of the arithmetic of the (...)
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