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

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  1. Arthur L. Miller & Richard Sheldon (1969). Magnitude Estimation of Average Length and Average Inclination. Journal of Experimental Psychology 81 (1):16.score: 21.0
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  2. N. J. Wade (1972). Effect of Forward Head Inclination on Visual Orientation During Lateral Body Tilt. Journal of Experimental Psychology 96 (1):203.score: 21.0
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  3. Tamar Schapiro (2009). The Nature of Inclination. Ethics 119 (2):229–256.score: 18.0
    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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  4. 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.score: 15.0
  5. 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.score: 15.0
    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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  6. George Schrader (1968). Kant and Kierkegaard on Duty and Inclination. Journal of Philosophy 65 (21):688-701.score: 15.0
  7. 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.score: 15.0
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  8. 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.score: 15.0
  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.score: 15.0
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  10. T. E. Wilkerson (1973). Duty, Inclination and Morals. Philosophical Quarterly 23 (90):28-40.score: 15.0
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  11. N. J. H. Dent (1974). Duty and Inclination. Mind 83 (332):552-570.score: 15.0
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  12. Alan R. White (1960). Inclination. Analysis 21 (2):40 - 42.score: 15.0
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  13. Robert M. Geraci (2012). Video Games and the Transhuman Inclination. Zygon 47 (4):735-756.score: 15.0
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  14. René Görtzen (1991). Duty and Inclination: The Phenomenological Value Ethics of Hans Reiner. [REVIEW] Journal of Value Inquiry 25 (2):119-145.score: 15.0
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  15. John Arthur Passmore (1937). Reason and Inclination. Australasian Journal of Philosophy 15 (1):24 – 38.score: 15.0
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  16. 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.score: 15.0
    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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  17. 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.score: 15.0
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  18. O. J. (1981). Le Jugement Par Inclination Chez Saint Thomas D'Aquin. Review of Metaphysics 35 (2):369-370.score: 15.0
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  19. Hans Reiner (1983). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. Distributors, Kluwer Boston.score: 15.0
  20. Jean-Dominique Robert (1981). CALDERA, Rafael Tomás, Le Jugement Par Inclination Chez Saint Thomas d'Aquin. Laval Théologique et Philosophique 37 (2):253-254.score: 15.0
  21. A. K. Stout (1942). Duty and Inclination. Australasian Journal of Philosophy 20 (3):184 – 202.score: 15.0
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  22. Audrey L. Anton (2006). Duty and Inclination. Southwest Philosophy Review 22 (1):199-207.score: 15.0
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  23. Darian C. de Bolt (2006). Comments on Anton's "Duty and Inclination. Southwest Philosophy Review 22 (2):135-138.score: 15.0
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  24. Donald F. Haggerty (1998). A Via Maritainia: Nonconceptual Knowledge by Virtuous Inclination. The Thomist 62 (1):75-96.score: 15.0
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  25. Nicholas Ingham (1996). The Rectitude of Inclination. The Thomist 60 (3):417-437.score: 15.0
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  26. Maria Luisa Esteve Montenegro & Jurgen Sprute (2008). Kant and Schiller on Duty and Inclination. Pensamiento 64 (239):129-142.score: 15.0
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  27. 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.score: 15.0
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  28. Nelson Potter (1985). Duty and Inclination. Review of Metaphysics 39 (1):165-167.score: 15.0
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  29. William L. Rossner (1974). An Inclination to an Intellectually Known Good. Modern Schoolman 52 (1):65-92.score: 15.0
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  30. 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.score: 15.0
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  31. Joshua Earlenbaugh & Bernard Molyneux (2009). Intuitions Are Inclinations to Believe. Philosophical Studies 145 (1):89 - 109.score: 12.0
    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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  32. Tamar Schapiro (2011). Foregrounding Desire: A Defense of Kant's Incorporation Thesis. [REVIEW] Journal of Ethics 15 (3):147-167.score: 9.0
    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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  33. Gregory B. Sadler (2007). Freedom, Inclinations of the Will, and Virtue in Anselm's Moral Th Eory. Proceedings of the American Catholic Philosophical Association 81:91-108.score: 8.0
    Freedom, justice, and inclinations of the will have significant roles in St. Anselm’s moral theory, as does, I argue, virtues and vices, which can be understoodin relation to freedom and justice and as inclinations of the will. The first section of the paper discusses the relationship between freedom, justice, and the will inAnselm’s works. The second part explores Anselm’s distinctions between different aspects of the human will, as will-as-instrument, will-as-use, and will-as-inclination, then examines his further distinction of the latter (...)
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  34. Jason Brennan (2008). What If Kant Had Had a Cognitive Theory of the Emotions? In Valerio Hrsg v. Rohden, Ricardo Terra & Guido Almeida (eds.), Recht und Frieden in der Philosophie Kants. Walter de Gruyter. 1--219.score: 7.0
    Emotional cognitivists, such as the Stoics and Aristotle, hold that emotions have cognitive content, whereas noncognitivists, like Plato and Kant, believe the emotions to be nonrational bodily movements. I ask, taking Martha Nussbaum's account of cognitivism, what if Kant had become convinced of a cognitive theory of the emotions, what changes would this require in his moral philosophy. Surprisingly, since this represents a radical shift in his psychology, it changes almost nothing. I show that Kant's account of continence, virtue, the (...)
     
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  35. Paolo Palmieri (2011). A History of Galileo's Inclined Plane Experiment and its Philosophical Implications. Edwin Mellen Press.score: 7.0
     
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  36. Alan R. White (1967). The Philosophy Of Mind. Random House.score: 6.0
  37. T. F. Daveney (1961). Wanting. Philosophical Quarterly 11 (April):135-144.score: 6.0
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  38. Sean Greenberg (2005). From Canon to Dialectic to Antinomy: Giving Inclinations Their Due. Inquiry 48 (3):232 – 248.score: 6.0
    In a recent paper, Eckart Förster challenges interpreters to explain why in the first Critique practical reason has a canon but no dialectic, whereas in the second Critique, there is not only a dialectic, but an antinomy of practical reason. In the Groundwork, Kant claims that there is a natural dialectic with respect to morality (4:405), a different claim from those advanced in the first and second Critiques. Förster's challenge may therefore be reformulated as the problem of explaining why practical (...)
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  39. Jeff Greenberg, Daniel Sullivan, Spee Kosloff & Sheldon Solomon (2006). Souls Do Not Live by Cognitive Inclinations Alone, but by the Desire to Exist Beyond Death as Well. Behavioral and Brain Sciences 29 (5):474-475.score: 6.0
    Bering's analysis is inadequate because it fails to consider past and present adult soul beliefs and the psychological functions they serve. We suggest that a valid folk psychology of souls must consider features of adult soul beliefs, the unique problem engendered by awareness of death, and terror management findings, in addition to cognitive inclinations toward dualistic and teleological thinking.
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  40. Alan R. White (1964). Attention. Oxford: Blackwell.score: 6.0
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  41. James L. Golden (1991). An Application of Michel Meyer's Theory of Problematology to David Hume's Diaologues Concerning Natural Religion. Argumentation 5 (1):69-89.score: 6.0
    This study advances the claim that Hume's Dialogues Concerning Natural Religion, which drew its inspiration and guidelines from Cicero's De Natura Deorum, fulfills four basic elements of Michel Meyer's theory of problematology. In doing so, it is argued, the Dialogues contribute importantly to our understanding of the question-answer pair, and to the notion of rhetoric as a way of knowing.
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  42. Marinko Lolic (2011). Is Kant's Conception of Radical Evil Radical Enough. Filozofija I Društvo 22 (4):23-36.score: 6.0
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  43. Anna Greco (2009). Natural Inclinations, Specialization, and the Philosopher-Rulers in Plato's Republic. Ancient Philosophy 29 (1):17-43.score: 5.0
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  44. Storrs McCall (1985). Incline Without Necessitating. Dialogue 24 (04):589-.score: 5.0
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  45. Germain Grisez (1987). Natural Law and Natural Inclinations. New Scholasticism 61 (3):307-320.score: 5.0
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  46. Cornelius B. Pratt & Gerald W. McLaughlin (1989). Ethical Inclinations of Public Relations Majors. Journal of Mass Media Ethics 4 (1):68 – 91.score: 5.0
    Four primary ethical behaviors are explored in five situations among 258 undergraduate students, mostly in public relations (PR), in two mid?Atlantic public universities. Student self?reported ethical beliefs are found to be multidimensional, with data suggesting interpretations based on theories of reasoned action.
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  47. André Gombay (1985). Necessitate Without Inclining. Dialogue 24 (04):579-.score: 5.0
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  48. Douglas Flippen (1986). Natural Law and Natural Inclinations. New Scholasticism 60 (3):284-316.score: 5.0
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  49. Dwight Vate (1963). Kant's Ethics: Universality and the Inclinations. Southern Journal of Philosophy 1 (1):3-7.score: 5.0
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  50. Michel Varro, Simon Stevin & Galileo Galilei (2008). Egidio Festa and Sophie Roux1 the Enigma of the Inclined Plane From Heron to Galileo. Boston Studies in the Philosophy of Science 195:195.score: 5.0
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