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

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  1.  6
    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.
    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. Douglas Den Uyl & Douglas Rasmussen (2011). Smith on Economic Happiness: Rejoinder to Dennis C. Rasmussen. Reason Papers 33:102-106.
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  3. Dennis Rasmussen (2011). Adam Smith on Commerce and Happiness: A Response to Den Uyl and Rasmussen. Reason Papers 33:95-101.
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  4.  40
    Stig Alstrup Rasmussen (1987). Sense, Reference, and Meaning-Incommensurability. Analysis 47 (3):170-173.
    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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  5. Joshua Rasmussen (2014). Defending the Correspondence Theory of Truth. Cambridge University Press.
    The correspondence theory of truth is a precise and innovative account of how the truth of a proposition depends upon that proposition's connection to a piece of reality. Joshua Rasmussen refines and defends the correspondence theory of truth, proposing new accounts of facts, propositions, and the correspondence between them. With these theories in hand, he then offers original solutions to the toughest objections facing correspondence theorists. Addressing the Problem of Funny Facts, Liar Paradoxes, and traditional epistemological questions concerning how (...)
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  6.  2
    Dennis C. Rasmussen (2008). The Problems and Promise of Commercial Society: Adam Smith's Response to Rousseau. Penn State University Press.
    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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  7.  55
    Joshua Rasmussen (2015). Tenseless Times. Philosophical Studies 172 (12):3221-3227.
    I develop a new theory of times. I show how to analyze times as tenselessly describable “abstract” entities. Some philosophers make use of ersatz times, which are abstract entities such as maximal states of affairs that bear earlier than and later than relations to one another. Although these times are normally thought to exemplify A-properties that cannot be expressed in a purely tenseless language, I explain how a tenseless theory can accommodate abstract times. I do this by defending Rasmussen’s (...)
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  8. Douglas B. Rasmussen & Douglas J. Den Uyl (2005). Norms of Liberty: A Perfectionist Basis for Non-Perfectionist Politics. Penn State University Press.
    How can we establish a political/legal order that in principle does not require the human flourishing of any person or group to be given structured preference over that of any other? Addressing this question as the central problem of political philosophy,_ Norms of Liberty_ offers a new conceptual foundation for political liberalism that takes protecting liberty, understood in terms of individual negative rights, as the primary aim of the political/legal order. Rasmussen and Den Uyl argue for construing individual rights (...)
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  9.  4
    Larry L. Rasmussen (2012). Earth-Honoring Faith: Religious Ethics in a New Key. OUP Usa.
    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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  10. Claire E. Rasmussen (2011). The Autonomous Animal: Self-Governance and the Modern Subject. Univ of Minnesota Press.
    Autonomy is a vital concept in much of modern theory, defining the Subject as capable of self-governance. Democratic theory relies on the concept of autonomy to provide justification for participatory government and the normative goal of democratic governance, which is to protect the ability of the individual to self-govern. Offering the first examination of the concept of autonomy from a postfoundationalist perspective, _The Autonomous Animal _analyzes how the ideal of self-governance has shaped everyday life. Claire E. Rasmussen begins by (...)
     
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  11.  9
    David M. Rasmussen (ed.) (1990). Universalism Vs. Communitarianism: Contemporary Debates in Ethics. MIT Press.
    Universalism vs. Communitarianism focuses on the question, raised by recent work in normative philosophy, of whether ethical norms are best derived and justified on the basis of universal or communitarian standards. It is unique in representing both Continental and American points of view and both the older and a younger generation of scholars. The essays introduce the key issues involved in universalism vs. communitarianism and take up ethics in historical perspective, practical reason and ethical responsibility, justification, application and history, and (...)
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  12.  2
    Georgia Warnke & David M. Rasmussen (1992). Reading Habermas. Philosophical Quarterly 42 (166):129.
    In the past decade the work of Jurgen Habermas has sparked off a series of lively debates over modernity and post-modernity, the nature of language, the interplay of law and politics and the dilemmas of morality. Significantly, these debates unfold in the context of his particular reading of the modern philosophical tradition from the German enlightment to the present period. In this original interpretation, David Rasmussen provides both guide and critique to the later Habermas encountered in the context of (...)
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  13. Tibor Machan & Douglas Rasmussen (1995). Liberty for the 21st Century: Contemporary Libertarian Thought. Rowman & Littlefield Publishers.
    Fifteen distinguished contributors free present up-to-date arguments for the libertarian alternative. Part One introduces libertarianism and outlines some approaches by which it might be justified. Part Two addresses how a society that embraces libertarian principles might deal with various social problems, especially those that seem to require government intervention. Part Three responds to criticisms of libertarianism from other political perspectives and presents a libertarian critique of those viewpoints. Contributors: N. Scott Arnold; James E. Chesher; Mike Gemmell; John Hospers; Gregory R. (...)
     
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  14.  6
    Douglas B. Rasmussen (2002). Rand on Obligation and Value. Journal of Ayn Rand Studies 4 (1):69 - 86.
    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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  15.  5
    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.
    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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  16.  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.
    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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  17.  9
    Nicolas Rasmussen (2012). Book Notice. [REVIEW] Metascience 21 (1):251-252.
    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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  18.  1
    Gregory R. Johnson & David Rasmussen (2001). Rand on Abortion, Revisited. Journal of Ayn Rand Studies 2 (2):469-485.
    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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  19.  2
    Gregory R. Johnson & David Rasmussen (2000). Rand on Abortion: A Critique. Journal of Ayn Rand Studies 1 (2):245 - 261.
    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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  20. 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
     
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  21. Dennis C. Rasmussen (2009). The Problems and Promise of Commercial Society: Adam Smith's Response to Rousseau. Penn State University Press.
    Adam Smith is popularly regarded as the ideological forefather of laissez-faire capitalism, while Rousseau is seen as the passionate advocate of the life of virtue in small, harmonious communities and as a sharp critic of the ills of commercial society. But, in fact, Smith had many of the same worries about commercial society that Rousseau did and was strongly influenced by his critique. In this first book-length comparative study of these leading eighteenth-century thinkers, Dennis Rasmussen highlights Smith’s sympathy with (...)
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  22. Dennis C. Rasmussen (2013). The Pragmatic Enlightenment: Recovering the Liberalism of Hume, Smith, Montesquieu, and Voltaire. Cambridge University Press.
    This is a study of the political theory of the Enlightenment, focusing on four leading eighteenth-century thinkers: David Hume, Adam Smith, Montesquieu and Voltaire. Dennis C. Rasmussen calls attention to the particular strand of the Enlightenment these thinkers represent, which he terms the 'pragmatic Enlightenment'. He defends this strand of Enlightenment thought against both the Enlightenment's critics and some of the more idealistic Enlightenment figures who tend to have more followers today, such as John Locke, Immanuel Kant and Jeremy (...)
     
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  23.  67
    Lisa M. Rasmussen (2003). Introduction. Journal of Medicine and Philosophy 28 (4):399 – 401.
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  24. Stig Alstrup Rasmussen (1987). The Intelligibility of Abortive Omniscience. Philosophical Quarterly 37 (148):315-319.
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  25. E. Tranekjær Rasmussen (1953). Berkeley and Modern Psychology. British Journal for the Philosophy of Science 4 (13):2-12.
  26.  15
    Lisa M. Rasmussen (2006). Engineering, Gerrymandering and Expertise in Public Bioethics. HEC Forum 18 (2):125-130.
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  27.  16
    Lisa M. Rasmussen (2005). The Ethics and Aesthetics of for-Profit Bioethics Consultation. HEC Forum 17 (2):94-121.
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  28.  49
    Ana Smith Iltis & Lisa M. Rasmussen (2005). Patient Ethics and Responsibilities. Journal of Medicine and Philosophy 30 (2):131 – 137.
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  29.  50
    Stig Alstrup Rasmussen (1985). Quasi-Realism and Mind-Dependence. Philosophical Quarterly 35 (139):185-191.
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  30.  55
    Lisa M. Rasmussen & Ana Smith Iltis (2002). Introduction. Journal of Medicine and Philosophy 27 (6):617 – 619.
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  31.  60
    Stig Alstrup Rasmussen (1986). Vague Identity. Mind 95 (377):81-91.
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  32.  7
    David M. Rasmussen, Timothy Casey & David Allan Rehorick (1995). Review Section. Human Studies 7 (2):249-257.
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  33.  10
    David Rasmussen (2003). James Marsh, Process, Praxis, and Transcendence. Continental Philosophy Review 36 (2):213-220.
  34.  4
    David Rasmussen (1976). Capital, Sociality and the Status of the Subject. Studies in East European Thought 16 (3-4):157-173.
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  35.  29
    David M. Rasmussen (1979). Marx: On Labor, Praxis and Instrumental Reason. Studies in East European Thought 20 (3):37-52.
  36.  28
    David M. Rasmussen (2003). Reasonability, Normativity, and the Cosmopolitan Imagination: Arendt, Korsgaard, and Rawls. Continental Philosophy Review 36 (2):97-112.
    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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  37.  23
    David M. Rasmussen (1984). Explorations of the Lebenswelt : Reflections on Schutz and Habermas. [REVIEW] Human Studies 7 (3-4):127 - 132.
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  38.  13
    M. Bernhaut, E. Gellhorn & A. T. Rasmussen (1953). Experimental Contributions to the Problem of Consciousness. Journal of Neurophysiology 16:21-35.
  39.  13
    David Rasmussen (1979). Praxis and Social Theory (Review Ofoutline of a Theory of Praxis). [REVIEW] Human Studies 4 (1):273 - 278.
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  40.  8
    Stig Alstrup Rasmussen (1982). Finalization and Completed Theories. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 13 (2):359-369.
    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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  41.  9
    David M. Rasmussen (1998). Fred Dallmayr: The Odyssey of Reconciling Reason. [REVIEW] Human Studies 21 (3):273-281.
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  42.  6
    Lisa M. Rasmussen (2000). Morality, Religion and Metaphysics: Diverse Visions in Bioethics. Journal of Medicine and Philosophy 25 (4):367 – 377.
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  43.  8
    Lisa Rasmussen & Ana Smith Iltis (2002). The Ethics of Being a Patient. Journal of Medicine and Philosophy 27 (6):711.
  44.  8
    Will Rasmussen (2005). Whose Platonism? International Journal of Hindu Studies 9 (1-3):131-152.
  45.  4
    Lisa Rasmussen & Ana Smith Iltis (2003). The Ethics of Being a Patient. Journal of Medicine and Philosophy 28 (3):391.
  46.  3
    Lisa Rasmussen & Ana Smith Iltis (2003). Call for Papers. Journal of Medicine and Philosophy 28 (1):127.
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  47.  12
    Luca Sciortino (2016). On Ian Hacking’s Notion of Style of Reasoning. Erkenntnis:1-22.
    The analytical notion of ‘scientific style of reasoning’, introduced by Ian Hacking in the middle of the 1980s, has become widespread in the literature of the history and philosophy of science. However, scholars have rarely made explicit the philosophical assumptions and the research objectives underlying the notion of style: what are its philosophical roots? How does the notion of style fit into the area of research of historical epistemology? What does a comparison between Hacking’s project on styles of thinking and (...)
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  48.  10
    María Laura Martínez (2010). Ontología histórica Y nominalismo dinámico: La propuesta de Ian Hacking para las ciencias humanas. Cinta de Moebio 39:130-141.
    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. Jonathan H. Pye & Ian T. Ramsey (1979). A Bibliography of the Published Works [of] Ian Thomas Ramsey.
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  50. Nils Kürbis (forthcoming). Some Comments on Ian Rumfitt’s Bilateralism. Journal of Philosophical Logic:1-22.
    Ian Rumfitt has proposed systems of bilateral logic for primitive speech acts of assertion and denial, with the purpose of ‘exploring the possibility of specifying the classically intended senses for the connectives in terms of their deductive use’ : 810f). Rumfitt formalises two systems of bilateral logic and gives two arguments for their classical nature. I assess both arguments and conclude that only one system satisfies the meaning-theoretical requirements Rumfitt imposes in his arguments. I then formalise an intuitionist system of (...)
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