Search results for 'Inclination' (try it on Scholar)

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  1.  14
    Eric Entrican Wilson (2016). Habitual Desire: On Kant’s Concept of Inclination. Kantian Review 21 (2):211-235.
    Tamar Schapiro has offered an important new account of inclination and motivation, one that expands and refines Christine Korsgaards own view differs significantly from Schapiros view rests on a much sharper distinction between the rational and non-rational parts of the soul. In the process of explaining these differences, I argue that Kants.
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  2.  20
    Stephen Brock (2005). Natural Inclination and the Intelligibility of the Good in Thomistic Natural Law. Vera Lex 6 (1/2):57-78.
    Size is not always a gauge of significance. The issue that I propose to address here centers on a single clause from the Summa theologiae. But it goes nearly to the heart of St Thomas's teaching on natural law. It concerns the way in which Thomas thinks the human mind comes to understand good and evil. The specific question raised by the clause is the role played in this process by what Thomas calls "natural inclination." This question leads to (...)
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  3.  71
    Audrey L. Anton (2006). Duty and Inclination. Southwest Philosophy Review 22 (1):199-207.
  4.  3
    N. J. Wade (1972). Effect of Forward Head Inclination on Visual Orientation During Lateral Body Tilt. Journal of Experimental Psychology 96 (1):203.
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  5.  4
    Arthur L. Miller & Richard Sheldon (1969). Magnitude Estimation of Average Length and Average Inclination. Journal of Experimental Psychology 81 (1):16.
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  6. Tamar Schapiro (2009). The Nature of Inclination. Ethics 119 (2):229–256.
    There is a puzzle in the very notion of passive motivation ("passion" or "inclination"). To be motivated is not simply to be moved from the outside. Motivation is in some sense self-movement. But how can an agent be passive with respect to her own motivation? How is passive motivation possible? In this paper I defend the ancient view that inclination stems from a motivational source independent of reason, a motivational source that is both agential and nonrational.
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  7.  3
    Ishay Rosen-Zvi (2009). Refuting the Yetzer: The Evil Inclination and the Limits of Rabbinic Discourse. Journal of Jewish Thought and Philosophy 17 (2):117-141.
    Rabbinic literature contains several examples of a manner of silencing impious arguments that is usually identified only with later forms of piety, namely, ascribing the arguments to the evil inclination . Arguments attributed to the yetzer represent serious discursive threats against rabbinic doctrine, marking fundamental problems in both its legal and nonlegal parts. Identifying a question or refutation as belonging to the yetzer automatically invalidates it. By ascribing arguments to the yetzer , the rabbis prevent their audience from actually (...)
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  8.  40
    Robert M. Geraci (2012). Video Games and the Transhuman Inclination. Zygon 47 (4):735-756.
    Video games and virtual worlds play substantial roles in contemporary transhumanism. Many transhumanists appreciate the freedom and power that accompany these digital landscapes and recognize that they can promote transhumanist ways of thinking beyond the borders of explicitly transhumanist groups. Video games and virtual worlds enable transcendence through their design and contribute to transhumanism through the options they enable and the influence they have. Because of their significant place in transhumanism, video games and virtual worlds are thus important to the (...)
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  9.  67
    Andrews Reath (1989). Kant's Theory of Moral Sensibility. Respect for the Moral Law and the Influence of Inclination. Kant-Studien 80 (1-4):284-302.
  10. T. E. Wilkerson (1973). Duty, Inclination and Morals. Philosophical Quarterly 23 (90):28-40.
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  11.  6
    Maciej Górkiewicz (2014). Using the Center for Epidemiologic Studies Depression Scale to Classify Participants of a Questionnaire Survey with Regard to Their Individual Inclination to Respond at Random. Studies in Logic, Grammar and Rhetoric 39 (1).
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  12. H. Zhang, D. Du & D. J. Srolovitz (2008). Effects of Boundary Inclination and Boundary Type on Shear-Driven Grain Boundary Migration. Philosophical Magazine 88 (2):243-256.
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  13.  40
    Jens Timmermann (2009). Acting From Duty: Inclination, Reason and Moral Worth. In Kant's Groundwork of the Metaphysics of Morals: A Critical Guide. Cambridge University Press
    Section I of Kant's Groundwork of the Metaphysics of Morals is meant to lead us from our everyday conception of morality to the supreme principle of all moral action, officially christened the ‘categorical imperative’ some twenty Academy pages further into the treatise. It is quite striking that in this first section Kant dispenses with the notorious technical language that pervades not just other parts of the Groundwork but also most of the remaining philosophical writings of the critical period. The mere (...)
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  14.  65
    Alan R. White (1960). Inclination. Analysis 21 (2):40 - 42.
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  15.  9
    Jonathan Schofer (2003). The Redaction of Desire: Structure and Editing of Rabbinic Teachings Concerning Ye#Duser ("Inclination"). Journal of Jewish Thought and Philosophy 12 (1):19-53.
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  16. Maria Luisa Esteve Montenegro & Jurgen Sprute (2008). Kant and Schiller on Duty and Inclination. Pensamiento 64 (239):129-142.
     
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  17.  12
    Nelson Potter (1985). Duty and Inclination. Review of Metaphysics 39 (1):165-167.
  18.  9
    William L. Rossner (1974). An Inclination to an Intellectually Known Good. Modern Schoolman 52 (1):65-92.
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  19.  13
    O. J. (1981). Le Jugement Par Inclination Chez Saint Thomas D'Aquin. Review of Metaphysics 35 (2):369-370.
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  20.  8
    Darian C. de Bolt (2006). Comments on Anton's "Duty and Inclination". Southwest Philosophy Review 22 (2):135-138.
  21.  30
    Richard E. Aquila (1984). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. [REVIEW] Husserl Studies 1 (1):307-330.
  22.  15
    Hans Reiner (1983). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. Distributors, Kluwer Boston.
  23.  19
    René Görtzen (1991). Duty and Inclination: The Phenomenological Value Ethics of Hans Reiner. [REVIEW] Journal of Value Inquiry 25 (2):119-145.
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  24.  27
    George Schrader (1968). Kant and Kierkegaard on Duty and Inclination. Journal of Philosophy 65 (21):688-701.
  25.  3
    J. A. Passmore (1937). Reason and Inclination. Australasian Journal of Psychology and Philosophy 15 (1):24-38.
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  26.  3
    A. K. Stout (1942). Duty and Inclination. Australasian Journal of Psychology and Philosophy 20 (3):184-202.
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  27. G. D. Miller (1987). H. Reiner, "Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Spcial Regard to Kant and Schiller". [REVIEW] Man and World 20 (1):108.
     
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  28.  1
    Youngdon Youn (2010). Harmony Between Duty and Inclination in Schiller’s Aesthetic Education Theory. Journal of Ethics 1 (76):255-282.
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  29.  14
    Jonathan Schofer (2003). The Redaction of Desire: Structure and Editing of Rabbinic Teachings Concerning Ye#Duser ("Inclination"). Journal of Jewish Thought and Philosophy 12 (1):19-53.
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  30.  12
    N. J. H. Dent (1974). Duty and Inclination. Mind 83 (332):552-570.
  31.  4
    John Arthur Passmore (1937). Reason and Inclination. Australasian Journal of Philosophy 15 (1):24 – 38.
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  32.  2
    Alan R. Drengson (1981). Compassion and Transcendence of Duty and Inclination. Philosophy Today 25 (1):34-45.
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  33.  5
    Bruce Kimball (1988). The Inclination of Modern Jurists to Associate Lawyers with Doctors: Plato's Response inGorgias 464–465. [REVIEW] Journal of Medical Humanities and Bioethics 9 (1):17-31.
    From the turn of the century, jurists have tended to associate lawyers with doctors as professionals and tried to ground this association in an analogy between law and medicine. Paradoxically, such comparisons suggest that American law and medicine are not analogous, while an analogy proposed by Plato illumines more fundamental respects in which law and medicine might be truly analogous.
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  34.  2
    A. K. Stout (1942). Duty and Inclination. Australasian Journal of Philosophy 20 (3):184 – 202.
  35.  1
    Jean-Dominique Robert (1981). CALDERA, Rafael Tomás, Le Jugement Par Inclination Chez Saint Thomas d'Aquin. Laval Théologique et Philosophique 37 (2):253-254.
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  36. Donald F. Haggerty (1998). A Via Maritainia: Nonconceptual Knowledge by Virtuous Inclination. The Thomist 62 (1):75-96.
     
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  37. J. G. Hart (1984). H. Reiner, "Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller". [REVIEW] Husserl Studies 1 (3):307.
     
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  38. Nicholas Ingham (1996). The Rectitude of Inclination. The Thomist 60 (3):417-437.
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  39. J. Maritain (1913). L'intuition Au Sens De Connaissance Instinctive Ou D'inclination. Revue de Philosophie 23:5.
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  40. M. Moss (1991). Value Inquiry: Duty and Inclination in Ethical Theories. Journal of Value Inquiry 25 (2):99.
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  41. Kevin E. O’Reilly (2011). Human Reason, the Inclination to Procreation and Education of Offspring, and Society. New Blackfriars 92 (1039):308-317.
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  42. Leo Perdue (2003). The Redaction of Desire: Structure and Editing of Rabbinic Teachings Concerning Yēer ('Inclination').”. Journal of Jewish Thought and Philosophy 12:19-53.
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  43. Marcus G. Singer, Hans Reiner, Mark Santos & W. K. Frankena (1987). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. Philosophical Review 96 (2):299.
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  44. E. Tigchelaar (2008). The Evil Inclination in the Dead Sea Scrolls, with a Re-Edition of 4Q468i (4QSectarian Text?). In van der Horst, Pieter Willem, Alberdina Houtman, Albert de Jong, van de Weg & Magdalena Wilhelmina Misset (eds.), Empsychoi Logoi--Religious Innovations in Antiquity: Studies in Honour of Pieter Willem van der Horst. Brill
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  45. M. J. Toerien (1961). The Length and Inclination of the Primate Cervical Spinous Processes. Transactions of the Royal Society of South Africa 36 (2):95-105.
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  46. Ori Weisel (2015). Negative and Positive Externalities in Intergroup Conflict: Exposure to the Opportunity to Help the Outgroup Reduces the Inclination to Harm It. Frontiers in Psychology 6.
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  47.  4
    Bryony Lee (2016). Thomas Aquinas on the Grace of Knowing God. New Blackfriars 97 (1072).
    In the Summa Theologiae Thomas Aquinas mentions a kind of judgment of virtue through inclination. He uses it to explain how, through the gift of grace, a finite human being can know an infinite God. His arguments show that his negative judgment of the significatory capacity of speculative likeness, as source of knowing God, does not have to be taken as his last word on the possibility of positive knowledge of Him in this life. Rather, it becomes clear that (...)
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  48.  79
    Tamar Schapiro (2011). Foregrounding Desire: A Defense of Kant's Incorporation Thesis. Journal of Ethics 15 (3):147-167.
    In this paper I defend Kant’s Incorporation Thesis, which holds that we must “incorporate” our incentives into our maxims if we are to act on them. I see this as a thesis about what is necessary for a human being to make the transition from ‘having a desire’ to ‘acting on it’. As such, I consider the widely held view that ‘having a desire’ involves being focused on the world, and not on ourselves or on the desire. I try to (...)
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  49. Joshua Earlenbaugh & Bernard Molyneux (2009). Intuitions Are Inclinations to Believe. Philosophical Studies 145 (1):89 - 109.
    Advocates of the use of intuitions in philosophy argue that they are treated as evidence because they are evidential. Their opponents agree that they are treated as evidence, but argue that they should not be so used, since they are the wrong kinds of things. In contrast to both, we argue that, despite appearances, intuitions are not treated as evidence in philosophy whether or not they should be. Our positive account is that intuitions are a subclass of inclinations to believe. (...)
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  50.  7
    Alan R. White (1964). Attention. Oxford: Blackwell.
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