Search results for 'Israel Jacob Klapholz' (try it on Scholar)

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  1. Israel Jacob Klapholz (ed.) (1989). The Principal of Eternity =. Mishor.score: 870.0
     
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  2. Jonathan Israel (2014). “Radical Enlightenment” – Peripheral, Substantial, or the Main Face of the Trans-Atlantic Enlightenment (1650-1850). Diametros 40:73-98.score: 300.0
    “Radical Enlightenment” and “moderate Enlightenment” are general categories which, it has become evident in recent decades, are unavoidable and essential for any valid discussion of the Enlightenment broadly conceived (1650-1850) and of the revolutionary era (1775-1848). Any discussion of the Enlightenment or revolutions that does not revolve around these general categories, first introduced in Germany in the 1920s and taken up in the United States since the 1970s, cannot have any validity or depth either historically or philosophically. “Radical Enlightenment” was (...)
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  3. Margaret C. Jacob (2014). How Radical Was the Enlightenment? What Do We Mean by Radical? Diametros 40:99-114.score: 180.0
    The Radical Enlightenment has been much discussed and its original meaning somewhat distorted. In 1981 my concept of the storm that unleashed a new, transnational intellectual movement possessed a strong contextual and political element that I believed, and still believe, to be critically important. Idealist accounts of enlightened ideas that divorce them from politics leave out the lived quality of the new radicalism born in reaction to monarchical and clerical absolutism. Taking the religious impulse seriously and working to defang it (...)
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  4. Patrick Madigan (2009). Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages. By Israel Jacob Yuval. Heythrop Journal 50 (6):1044-1044.score: 140.0
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  5. Susan L. Einbinder (2007). Israel Jacob Yuval, Two Nations in Your Womb: Perceptions of Jews and Christians in Late Antiquity and the Middle Ages. Trans. Barbara Harshav and Jonathan Chipman. Berkeley, Los Angeles, and London: University of California Press, 2006. Pp. Xxi, 313; 6 Black-and-White Figures and 1 Table. $49.95. [REVIEW] Speculum 82 (3):780-781.score: 140.0
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  6. Govaert C. J. J. Bergh (1996). Jacob Israel de Haan's legal significs. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 9 (1):81-93.score: 120.0
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  7. Blake R. Grangaard (forthcoming). Book Review: Jacob and the Prodigal: How Jesus Retold Israel's Story. [REVIEW] Interpretation 59 (2):218-220.score: 120.0
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  8. Bart J. Koet (2002). Jacob, Comme Prototype d'Israël En Osée 12. Bijdragen 63 (2):156-170.score: 120.0
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  9. Michéle Morgen (1993). La promesse de Jésus à Nathanaël (Jn 1, 51) éclairée par la hagaddah de Jacob-Israel. Revue des Sciences Religieuses 67 (3):3-21.score: 120.0
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  10. Israel Jacob Yuval (2006). The Myth of the Jewish Exile From the Land of Israel a Demonstration of Irenic Scholarship. Common Knowledge 12 (1):16-33.score: 58.0
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  11. Benita Padilla, Gabriel M. Danovitch & Jacob Lavee (forthcoming). Impact of Legal Measures Prevent Transplant Tourism: The Interrelated Experience of The Philippines and Israel. [REVIEW] Medicine, Health Care and Philosophy:1-5.score: 54.0
    We describe the parallel changes that have taken place in recent years in two countries, Israel and The Philippines, the former once an “exporter” of transplant tourists and the latter once an “importer” of transplant tourists. These changes were in response to progressive legislation in both countries under the influence of the Declaration of Istanbul. The annual number of Israeli patients who underwent kidney transplantation abroad decreased from a peak of 155 in 2006 to an all-time low of 35 (...)
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  12. Jacob Golomb (2002). Depa Rtm Ent of Philosoph Y the Hebrew University of Jerusalem Jerusalem, Israel Buber's «I and Thou» Vis-a-Vis Nietzsche and Kierkegaard. Existentia 12:413.score: 36.0
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  13. Jacob Neusner (1992/1999). The Transformation of Judaism: From Philosophy to Religion. Johns Hopkins University Press.score: 30.0
    "Neusner moves beyond the interpretation of individual texts to grasp as wholes two systems of Judaism, that of the Mishnah and that represented by Rabbinic documents of the fifth century. He thus provides an entirely fresh approach and a new answer to the central question 'What is Judaism?' At the same time, by providing a sound model for the evaluation and comparison of diverse religious systems, this book has an important place within the study of the history of religions in (...)
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  14. Caroline Walker Bynum, Clifford Geertz, Sari Nusseibeh, Robert Weisbuch, Israel Jacob Yuval, Philip Glotzbach, Alick Isaacs, Lawrence Jones, Cason Lynley & Jeffrey M. Perl (2006). Conference Working Group Recommendations. Common Knowledge 12 (1):13-15.score: 28.0
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  15. Israel Jacob Yuval & Naomi Goldblum (2003). The Silence of the Historian and the Ingenuity of the Storyteller: Rabbi Amnon of Mayence and Esther Minna of Worms. Common Knowledge 9 (2):228-240.score: 28.0
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  16. Israel Jacob Yuval (2007). Moses Redivivus: Maimonides -- Helfer des Messias: 9. " Arye Maimon-Vortrag" an der Universität Trier, 8. November 2006. Arye-Maimon-Institut für Geschichte der Juden.score: 28.0
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  17. Israel Jacob Yuval (2007). Moses Redivivus: Maimonides -- Helfer des Messias: 9. Arye-Maimon-Institut für Geschichte der Juden.score: 28.0
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  18. Mark S. Schwartz (2012). The State of Business Ethics in Israel: A Light Unto the Nations? [REVIEW] Journal of Business Ethics 105 (4):429-446.score: 24.0
    Whether the nation of Israel has become a “light unto the nations” in terms of ethical behavior among its business community remains in doubt. To examine the current state of business ethics in Israel, the study examines the following: (1) the extent of business ethics education in Israel; (2) the existence of formal corporate ethics program elements based on an annual survey of over 50 large Israeli corporations conducted over 5 years (2006–2010); and (3) perceptions of the (...)
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  19. Carmel Shalev (2010). Reclaiming the Patient's Voice and Spirit in Dying: An Insight From Israel. Bioethics 24 (3):134-144.score: 24.0
    In the latter half of the 20th century, Western medicine moved death from the home to the hospital. As a result, the process of dying seems to have lost its spiritual dimension, and become a matter of prolonging material life by means of medical technology. The novel quandaries that arose led in turn to medico-legal regulation. This paper describes the recent regulation of dying in Israel under its Dying Patient Law, 2005. The Law recognizes advance directives in principle, but (...)
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  20. Uri Ram (2000). National, Ethnic or Civic? Contesting Paradigms of Memory, Identity and Culture in Israel. Studies in Philosophy and Education 19 (5/6):405-422.score: 24.0
    Zionist national identity in Israel is today challenged by two mutuallyantagonistic alternatives: a liberal, secular, Post-Zionist civic identity, on the one hand, and ethnic, religious, Neo-Zionist nationalistic identity, on the other. The other, Zionist, hegemony contains an unsolvable tension between the national and the democratic facets of the state. The Post-Zionist trend seeks a relief of this tension by bracketing the nationalcharacter of the state, i.e., by separation of state and cultural community/ies; the Neo-Zionist trend seeks a relief of (...)
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  21. Stefan Artmann (2004). Four Principles of Evolutionary Pragmatics in Jacob's Philosophy of Modern Biology. Axiomathes 14 (4):381-395.score: 24.0
    The French molecular biologist François Jacob outlined a theory of evolution as tinkering. From a methodological point of view, his approach can be seen as a biologic specification of the relation between laws, describing coherently the dynamics of a system, and contingent boundary conditions on this dynamics. From a semiotic perspective, tinkering is a pragmatic concept well-known from the information-theoretic anthropology of Claude Lévi-Strauss. In idealized contrast to an engineer, the tinkerer has to accept the concrete restrictions on his (...)
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  22. Elizabeth Wachs & Alon Tal (2009). Herd No More: Livestock Husbandry Policies and the Environment in Israel. [REVIEW] Journal of Agricultural and Environmental Ethics 22 (5):401-422.score: 24.0
    Livestock production in both industrial systems, where livestock are packed tightly together, and in highly traditional systems, where a shepherd follows her herd in dispersed rangelands, are cited as key contributors in some of the most acute environmental problems around the globe. Israel is one of the few countries where both of these systems exist, with surprisingly little contact between them. The environmental impact of the sectors were examined along with Israel’s public policies in the field. While historically, (...)
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  23. Liora Gvion (2006). Cuisines of Poverty as Means of Empowerment: Arab Food in Israel. [REVIEW] Agriculture and Human Values 23 (3):299-312.score: 24.0
    This paper suggests looking at cuisines of poverty as practical and political systems practiced by urban and rural Palestinian citizens of Israel. It is an important and interesting case study within which political and economical considerations govern and enhance the development, change, and acceptance of culinary knowledge. Cuisines of poverty operate in two simultaneous arenas. As systems of practical knowledge, they repeatedly center on the ability to maintain the traditional kitchen, turning it into a tool-kit out of which information (...)
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  24. Mohd Afandi Salleh & Mohd Fauzi Abu-Hussin (2013). The American Christians and the State of Israel. Journal for the Study of Religions and Ideologies 12 (34):152-172.score: 24.0
    Israel has always mattered to American Christians. They are among the strongest supporters of the State of Israel in the United States. The paper argues that the support that was extended by American Christians in general and the Christian Right in particular, to Israel and the Jewish people is the continuation of a long tradition in conservative American Christians rooted mainly in their theological doctrine. However, the study shows that the Christian Right is ambivalent in its view (...)
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  25. Aviad E. Raz & Silke Schicktanz (2009). Diversity and Uniformity in Genetic Responsibility: Moral Attitudes of Patients, Relatives and Lay People in Germany and Israel. [REVIEW] Medicine, Health Care and Philosophy 12 (4):433-442.score: 24.0
    The professional and institutional responsibility for handling genetic knowledge is well discussed; less attention has been paid to how lay people and particularly people who are affected by genetic diseases perceive and frame such responsibilities. In this exploratory study we qualitatively examine the attitudes of lay people, patients and relatives of patients in Germany and Israel towards genetic testing. These attitudes are further examined in the national context of Germany and Israel, which represent opposite regulatory approaches and bioethical (...)
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  26. Suzana Chwarts (2009). The meaning of sterility in the patriarchal cycle. Principia 2 (19):99-117.score: 24.0
    This paper focuses on the concept of sterility as idealized in the Biblical text and exemplified in the stories of Sarah and Abraham, Rebecca, Leah, Rachel and Jacob. My analysis of these stories leads to the hypothesis that sterility is one of the foundational themes of Israel’s ancient past, by condensing some of the main obstacles inherent to the emergency of a people who believe to be guided by God. This new perspective on sterility was achieved by focusing (...)
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  27. Jacob Israel Dienstag (ed.) (1975). Studies in Maimonides and St. Thomas Aquinas. Ktav Pub. House.score: 24.0
  28. Burt C. Hopkins (2009). Signification et vérité dans les écrits philosophico-mathématiques de Jacob Klein. Methodos 9.score: 24.0
    La manière dont Jacob Klein rend compte de l’historicité propre aux unités de base de la signification dans la pensée de la Grèce ancienne ainsi que de l’Europe moderne est présentée et étudiée en relation au « sens de l'être » dans la pensée phénoménologique heideggerienne et à la conception husserlienne de la signification ontologique instrumentale du calcul symbolique. Sur le fond des reconstructions kleiniennes des nombres éidétiques dans le Sophiste de Platon et de l’ontologie cartésienne des objets mathématiques (...)
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  29. Petru Moldovan (2010). Israel Knohl Mesia dinainte de Iisus. Slujitorul pãtimitor de la Marea Moartã/ Mesia Before Jesus. The Suffering Servant from the Dead Sea. Journal for the Study of Religions and Ideologies 4 (10):246-247.score: 24.0
    Israel Knohl Mesia dinainte de Iisus. Slujitorul pãtimitor de la Marea Moartã Traducere de Ana-Elena Ilinca, Ed. Dacia, Cluj-Napoca, 2001.
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  30. Jasbir Puar (2011). Citation and Censorship: The Politics of Talking About the Sexual Politics of Israel. [REVIEW] Feminist Legal Studies 19 (2):133-142.score: 24.0
    In response to critics’ claims that a discussion of sexuality and nationalism vis-à-vis the Israeli-Palestinian conflict bears no relation to the author’s previous work, or to such discussions within the US or European contexts, this paper details the complex interconnections between Israeli gay and lesbian rights and the continued oppression of Palestinians. The first section examines existing discourses of what the author has previously called “homonationalism,” or the process by which certain forms of gay and lesbian sexuality are folded into (...)
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  31. Leon Volovici (2010). Israel şi Europa de Est – o relaţie spirituală dificilă/ Israel and Eastern Europe - A Difficult Spiritual Relationship. Journal for the Study of Religions and Ideologies 7 (21):140-149.score: 24.0
    This work traces the evolution of Jewish representation(s) of Europe since the Emancipation, focusing on the cultural image of Europe among the Eastern-European Jewish intelligentsia, in relation with the process of building a modern, national Jewish identity. The author mentions the idea of “abandoning” Europe which occured in the Zionist ideology and in the post-Holocaust Israeli public discourse due to the impact of modern political antisemitism, and to the influence of the European national ideologies. This study discusses the new tendencies (...)
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  32. Louis Jacobs (1985). Moshe Greenberg. Biblical Prose Prayer as a Window to the Popular Religion of Ancient Israel. Pp. Viii + 66. (London: University of California Press, 1983.) £3.05. [REVIEW] Religious Studies 21 (3):436-437.score: 22.0
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  33. Galen Strawson (1998). Replies to Noam Chomsky, Pierre Jacob, Michael Smith, and Paul Snowdon. [REVIEW] Philosophy and Phenomenological Research 63 (2):461-486.score: 21.0
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  34. Mark Jeffreys (2001). Dr. Daedalus and His Minotaur: Mythic Warnings About Genetic Engineering From JBS Haldane, François Jacob, and Andrew Niccol's Gattaca. Journal of Medical Humanities 22 (2):137-152.score: 21.0
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  35. Volker Heins (2012). Three Meanings of Equality: The 'Arab Problem' in Israel. [REVIEW] Res Publica 18 (1):79-91.score: 21.0
    If justice means equal participation and inclusion, as authors such as Axel Honneth or Nancy Fraser have argued, the question still remains: inclusion in what, and of whom? This question has not been investigated with sufficient attention. Drawing on the example of the experience of Palestinians and Israeli Arabs, I address this issue by distinguishing different meanings of equality which correspond to different types of political struggles. In so doing, I re-examine Honneth’s claim that the critical theory of recognition has (...)
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  36. Michael L. Gross (2002). Ethics, Policy, and Rare Genetic Disorders: The Case of Gaucher Disease in Israel. Theoretical Medicine and Bioethics 23 (2):151-170.score: 21.0
    Gaucher disease is a rare, chronic,ethnic-specific genetic disorder affecting Jewsof Eastern European descent. It is extremelyexpensive to treat and presents difficultdilemmas for officials and patients in Israelwhere many patients live. First, high-cost,high-benefit, but low volume treatment forGaucher creates severe allocation dilemmas forpolicy makers. Allocation policies driven bycost effectiveness, age, opportunity or needmake it difficult to justify funding. Processoriented decision making based on terms of faircooperation or decisions invoking the ``rule ofrescue'''' risk discriminating against minoritieswho may already suffer from inequitabledistribution of (...)
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  37. Radu J. Bogdan (1988). Replies to Israel and Dretske's Bogdan on Information. Mind and Language 3:145-151.score: 21.0
     
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  38. Tim Crane (2001). Jacob on Mental Causation. Acta Analytica 16 (26):15-21.score: 21.0
     
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  39. Robert Kowalenko (2012). Reply to Israel on the New Riddle of Induction. Philosophia 40 (3):549-552.score: 18.0
    Israel 2004 claims that numerous philosophers have misinterpreted Goodman’s original ‘New Riddle of Induction’, and weakened it in the process, because they do not define ‘grue’ as referring to past observations. Both claims are false: Goodman clearly took the riddle to concern the maximally general problem of “projecting” any type of characteristic from a given realm of objects into another, and since this problem subsumes Israel’s, Goodman formulated a stronger philosophical challenge than the latter surmises.
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  40. Richard F. Hassing (2011). History of Physics and the Thought of Jacob Klein. New Yearbook for Phenomenology and Phenomenological Philosophy 11:214-248.score: 18.0
    Aristotelian, classical, and quantum physics are compared and contrasted in light of Jacob Klein’s account of the algebraicization of thought and the resultingdetachment of mind from world, even as human problem-solving power is greatly increased. Two fundamental features of classical physics are brought out: species-neutrality, which concerns the relation between the intelligible and the sensible, and physico-mathematical secularism, which concerns the question of the difference between mathematical objects and physical objects, and whether any differences matter. In contrast to Aristotelian (...)
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  41. Alvin I. Goldman, Jacob on Mirroring, Simulating and Mindreading.score: 18.0
    Jacob (2008) raises several problems for the alleged link between mirroring and mindreading. This response argues that the best mirroring-mindreading thesis would claim that mirror processes cause, rather than constitute, selected acts of mindreading. Second, the best current evidence for mirror-based mindreading is not found in the motoric domain but in the domains of emotion and sensation, where the evidence (ignored by Jacob) is substantial. Finally, simulation theory should distinguish low-level simulation (mirroring) and high-level simulation (involving pretense or (...)
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  42. Edward Wierenga (2011). Augustinian Perfect Being Theology and the God of Abraham, Isaac, and Jacob. International Journal for Philosophy of Religion 69 (2):139-151.score: 18.0
    All of the ingredients for what has become known as Anselmian perfect being theology were present already in the thought of St. Augustine. This paper develops that thesis by calling attention to various claims Augustine makes. It then asks whether there are principled reasons for determining which properties the greatest possible being has and whether an account of what contributes to greatness can settle the question whether the greatest possible being is the same as the God of Abraham, Isaac, and (...)
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  43. Noam Chomsky, Breaking the Israel-Palestine Deadlock.score: 18.0
    The "delegitimation," which is progressing rapidly, was carried forward in December by a Human Rights Watch call on the U.S."to suspend financing to Israel in an amount equivalent to the costs of Israel's spending in support of settlements," and to monitor contributions to Israel from tax-exempt U.S. organizations that violate international law, "including prohibitions against discrimination" -- which would cast a wide net. Amnesty International had already called for an arms embargo on Israel. The legitimation process (...)
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  44. Roberta Garner (1990). Jacob Burckhardt as a Theorist of Modernity: Reading the Civilization of the Renaissance in Italy. Sociological Theory 8 (1):48-57.score: 18.0
    Jacob Burckhardt's The Civilization of the Renaissance in Italy is "read" as a nineteenth century conceptualization of modernity. Its method is one of induction from a dense mass of details drawn from the literature, historiography, and art of the Renaissance. In some respects, Burckhardt anticipates Weber and parallels Marx, but he also includes certain elements of modernity that are absent from the other theorists, such as the emergence of modernity from the interstices of the political order, the formation of (...)
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  45. Randy L. Friedman (2006). The Challenge of Selective Conscientious Objection in Israel. Theoria 53 (109):79-99.score: 18.0
    Whether refusal is an act of civil disobedience meant to challenge the state politically as a form of protest, or an action which reflects a deep moral objection to the policies of the state, selective conscientious objection presents the state and its citizens with a number of difficult legal and moral challenges. Appeals to authority outside of the state, whether religious or secular, influence both citizenship and the behavior of the government itself. As Israel raises funds to defend IDF (...)
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  46. Luca Barlassina (2011). After All, It’s Still Replication: A Reply to Jacob on Simulation and Mirror Neurons. Res Cogitans 8 (1):92-111.score: 18.0
    Mindreading is the ability to attribute mental states to other individuals. According to the simulation theory (ST), mindreading is based on the ability the mind has of replicating others' mental states and processes. Mirror neurons (MNs) are a class of neurons that fire both when an agent performs a goal-directed action and when she observes the same type of action performed by another individual. Since MNs appear to form a replicative mechanism in which a portion of the observer's brain replicates (...)
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  47. Daniel J. Peterson (2006). Jacob Boehme and Paul Tillich: A Reassessment of the Mystical Philosopher and Systematic Theologian. Religious Studies 42 (2):225-234.score: 18.0
    Jacob Boehme, the seventeenth-century mystical philosopher, had a significant influence upon Paul Tillich. In this article I offer a reassessment of the relationship between these two thinkers by arguing for an orthodox interpretation of Boehme's doctrine of God that links him more closely with Tillich than recent commentators have suggested. Specifically, I show how Boehme and Tillich stand united against the heterodox Hegel in their presentation of a dynamic process of divinity's self-differentiation and reconciliation that completes itself apart from (...)
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  48. John Kilcullen, The Israel/Palestinian Conflict: How Did It Begin? Will It Ever End?score: 18.0
    We all follow the news and we all think about the Israel/Palestine conflict, I believe, but it is not much discussed in this country. Our politicians leave it to the Americans. General Petraeus, in a statement to the US Senate Armed Services Committee, last year, listed this issue as one of the “major drivers of instability, inter-state tensions, and conflict” in the Middle East. “The conflict foments anti- American sentiment,” he said, “due to a perception of U.S. favoritism for (...)
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  49. Noam Chomsky, On Israel, Lebanon and Palestine.score: 18.0
    The "moral justification" is supposed to be that capturing soldiers in a cross border raid, and killing others, is an outrageous crime. We know, for certain, that Israel, the United States and other Western governments, as well as the mainstream of articulate Western opinion, do not believe a word of that. Sufficient evidence is their tolerance for many years of US backed Israeli crimes in Lebanon, including four invasions before this one, occupation in violation of Security Council orders for (...)
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  50. S. Waltho (2011). Rethinking Paternalism: An Exploration of Responses to the Israel Patient's Rights Act 1996. Journal of Medical Ethics 37 (9):540-543.score: 18.0
    Questions of patient autonomy have formed an important part of ethical debate in medicine from at least the post-war period onwards. Although initially important as a counterweight to widespread medical paternalism, recent years have seen a reaction against a widely perceived ‘triumph of autonomy’. In particular, competent patients' refusal of life-saving or clearly beneficial treatment presents complex dilemmas for both healthcare professionals and ethicists. Discussion of the mechanism provided by the Israel Patient's Rights Act of 1996 for ethics committees (...)
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