Search results for 'Janis Forman' (try it on Scholar)

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  1.  11
    Benjamin R. Barber & Janis Forman (1978). Introduction: Jean-Jacques Rousseau's "Preface to Narcisse". Political Theory 6 (4):537-542.
  2. Benjamin Barber & Janis Forman (1978). Jean-Jacques Rousseau's ‘Preface to Narcisse’: : I. Introduction. Political Theory 6 (4):537-542.
     
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  3.  2
    Robert K. C. Forman (1991). Reply: Bagger and the Ghosts of GAA: ROBERT K. C. FORMAN. Religious Studies 27 (3):413-420.
    I am grateful for Mr Bagger's thoughtful remarks, as well as those of Professors Cousins, Smith, Katz, and Gimello at a recent American Academy of Religion panel devoted to The Problem of Pure Consciousness . But I cannot help but be struck by the tone of Mr Bagger's notice. As one colleague communicated to me after reading the piece, this is one of the most gratuitously rude pieces he had ever seen! If our book is really as bad as all (...)
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  4.  22
    Robert K. C. Forman (ed.) (1998). The Innate Capacity: Mysticism, Psychology, and Philosophy. Oxford University Press.
    This is a sequel to Forman's well-received collection, The Problems of Pure Consciousness (OUP 1990). The essays in this previous volume argued that some mystical experiences do not seem to be formed or shaped by the language system--a thesis that stands in sharp contrast to the constructivist school, which holds that all mysticism is the product of a cultural and linguistic process. In The Innate Capacity, the same scholars put forward a hypothesis about the formative causes of these "pure (...)
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  5.  13
    Adolf Grunbaum & Allen I. Janis (1979). Retrocausation and the Formal Assimilation of Classical Electrodynamics to Newtonian Mechanics: A Reply to Nissim-Sabat's "on Grunbaum and Retrocausation". Philosophy of Science 46 (1):136-160.
    Dirac's classical electrodynamics countenances "preaccelerations" of charged particles at a time t as mathematical functions of external forces applied after the time t. These preaccelerations have been interpreted as evidence for physical retrocausation upon assuming that, in electrodynamics no less than in Newton's second law, external forces sustain an asymmetric causal relation to accelerations. And this retrocausal interpretation has just been defended against the critiques in (Grunbaum 1976), (Grunbaum and Janis, 1977 and 1978) by appeal to the formal assimilation (...)
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  6.  5
    G. Forman (2011). Partial Memories of Ernst von Glasersfeld. Constructivist Foundations 6 (2):183-183.
    Upshot: George Forman has had a long interest in Piaget and constructivism. He was a Professor in the Education Department at the University of Massachusetts and so he and Ernst were colleagues from the time Ernst moved there when he left Athens, Georgia.
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  7. David Forman (2012). Kant on Moral Freedom and Moral Slavery. Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other (...)
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  8.  72
    David Forman (2010). Second Nature and Spirit: Hegel on the Role of Habit in the Appearance of Perceptual Consciousness. Southern Journal of Philosophy 48 (4):325-352.
    Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that incipient spirit retains (...)
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  9. David Forman (2008). Autonomy as Second Nature: On McDowell's Aristotelian Naturalism. Inquiry 51 (6):563-580.
    The concept of second nature plays a central role in McDowell's project of reconciling thought's external constraint with its spontaneity or autonomy: our conceptual capacities are natural in the sense that they are fully integrated into the natural world, but they are a second nature to us since they are not reducible to elements that are intelligible apart from those conceptual capacities. Rather than offering a theory of second nature and an account of how we acquire one, McDowell suggests that (...)
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  10. David Forman (2008). Free Will and the Freedom of the Sage in Leibniz and the Stoics. History of Philosophy Quarterly 25 (3):203-219.
  11.  1
    Paul Forman (2010). cognizing Postmodernity: Helps For Historians – Of Science Especially. Berichte Zur Wissenschaftsgeschichte 33 (2):157-175.
    erkennung der Postmodernität: Hilfen für Historiker – und Historiker der Wissenschaften im Besonderen. Ausgehend von einer Unterscheidung zwischen der Postmodernit?t als einer von der Modernit?t durch eine breite Umkehr ihrer kulturellen Grundannahmen abgegrenzten historischen Ära und dem Postmodernismus – einer von den selbsternannten Postmodernisten in der frühen Postmodernität angenommenen intellektuellen Attitüde – thematisiert der Aufsatz zwei grundsätzliche Charakteristika der Postmodernität: Erstens die Umkehrung der kulturellen Rangfolge von Wissenschaft und Technik, worin Postmodernität und Postmodernismus übereinstimmen. Zweitens die Ablösung des Ideals eines (...)
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  12.  3
    Stephen G. Henry, Jane H. Forman & Michael D. Fetters (2011). 'How Do You Know What Aunt Martha Looks Like?' A Video Elicitation Study Exploring Tacit Clues in Doctor–Patient Interactions. Journal of Evaluation in Clinical Practice 17 (5):933-939.
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  13. David Forman (2012). Principled and Unprincipled Maxims. Kant-Studien 103 (3):318-336.
    Kant frequently speaks as if all voluntary actions arise from our maxims as the subjective principles of our practical reason. But, as Michael Albrecht has pointed out, Kant also occasionally speaks as if it is only the rare person of “character” who acts according to principles or maxims. I argue that Kant’s seemingly contradictory claims on this front result from the fact that there are two fundamentally different ways that maxims of action can figure in the deliberation of the agent: (...)
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  14. Paul Forman (1971). Weimar Culture, Causality, and Quantum Theory, 1918-1927: Adaptation by German Physicists and Mathematicians to a Hostile Intellectual Environment. [REVIEW] Historical Studies in the Physical Sciences 3 (1).
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  15. David Forman (2016). Leibniz and the Stoics: Fate, Freedom, and Providence. In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. Routledge 226-242.
  16.  70
    R. Forman (ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.
    Are mystical experiences primarily formed by the mystic's cultural background and concepts, as modern day "constructivists" maintain, or do mystics in some way transcend language, belief, and culturally conditioned expectations? Do mystical experiences differ in the different religious traditions, as "pluralists" contend, or are they identical across cultures? Twelve contributors here attempt to answer these questions through close examination of a particular form of mystical experience, "Pure Consciousness"--the experience of being awake but devoid of intentional content for consciousness. The contributors (...)
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  17. David Forman (2016). Kant’s Moderate Cynicism and the Harmony Between Virtue and Worldly Happiness. Journal of the History of Philosophy 54 (1):75-109.
    For Kant, any authentic moral demands are wholly distinct from the demands of prudence. This has led critics to complain that Kantian moral demands are incompatible with our human nature as happiness-seekers. Kant’s defenders have pointed out, correctly, that Kant can and does assert that it is permissible, at least in principle, to pursue our own happiness. But this response does not eliminate the worry that a life organized around the pursuit of virtue might turn out to be one from (...)
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  18. David Forman (2006). Learning and the Necessity of Non-Conceptual Content in Sellars's Empiricism and the Philosophy of Mind. In Michael P. Wolf & Mark Lance (eds.), The Self-Correcting Enterprise: Essays on Wilfrid Sellars. Rodopi 115-145.
    For Sellars, the possibility of empirical knowledge presupposes the existence of "sense impressions" in the perceiver, i.e., non-conceptual states of perceptual consciousness. But this role for sense impressions does not implicate Sellars' account in the Myth of the Given: sense impressions do not stand in a justificatory relation to instances of perceptual knowledge; their existence is rather a condition for the possibility of the acquisition of empirical concepts. Sellars suggests that learning empirical concepts presupposes that we can remember certain past (...)
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  19.  67
    David Forman (2013). Appetimus Sub Ratione Boni: Kant’s Practical Principles Between Crusius and Leibniz. In Stefano Bacin, Alfredo Ferrarin, Claudio La Rocca & Margit Ruffing (eds.), Kant und die Philosophie in weltbürgerlicher Absicht. De Gruyter 323-334.
  20.  49
    Allen Janis, Conventionality of Simultaneity. Stanford Encyclopedia of Philosophy.
    In his first paper on the special theory of relativity, Einstein indicated that the question of whether or not two spatially separated events were simultaneous did not necessarily have a definite answer, but instead depended on the adoption of a convention for its resolution. Some later writers have argued that Einstein's choice of a convention is, in fact, the only possible choice within the framework of special relativistic physics, while others have maintained that alternative choices, although perhaps less convenient, are (...)
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  21.  23
    R. Forman (1998). What Does Mysticism Have to Teach Us About Consciousness? In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Journal of Consciousness Studies. MIT Press 185-201.
    One of the most exciting aspects of this journal, of which I am proud to be an executive editor, is that it has become a venue in which so many distinct fields can interact on a single question, that of consciousness. I know of no other question, or journal, which has brought together so many voices, from so many fields, to swirl around a single topic. It is exciting both to provide a forum and to be a part of this (...)
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  22.  9
    Rosalind Ladd & Edwin Forman (2012). A Duty to Use IVF? American Journal of Bioethics 12 (4):21-22.
    The American Journal of Bioethics, Volume 12, Issue 4, Page 21-22, April 2012.
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  23.  20
    Lisa Forman (2007). Trade Rules, Intellectual Property, and the Right to Health. Ethics and International Affairs 21 (3):337–357.
    In perpetuating and exacerbating restricted access to essential medicines, current trade-related intellectual property rules on medicines may violate core human rights to health and medicines. In this light, there should be serious questions about their necessity, and their justification should be critically assessed from the perspective of human rights standards.
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  24.  6
    Allen I. Janis (1983). Simultaneity and Conventionality. In R. Cohen & L. Laudan (eds.), Physics, Philosophy, and Psychoanalysis. D. Reidel 101--110.
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  25.  1
    Paul Forman (1973). Scientific Internationalism and the Weimar Physicists: The Ideology and Its Manipulation in Germany After World War I. Isis: A Journal of the History of Science 64:150-180.
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  26. Robert Kc Forman (1990). Introduction: Mysticism, Constructivism, and Forgetting. In R. Forman (ed.), The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press
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  27.  10
    Robert K. C. Forman (1993). Of Deserts and Doors: Methodology of the Study of Mysticism. [REVIEW] Sophia 32 (1):31-44.
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  28.  22
    Robert K. C. Forman (1988). The Construction of Mystical Experience. Faith and Philosophy 5 (3):254-267.
    Capitalizing on the constructivist approach developed by philosophers and psychologists, Steven Katz argues that mystical experience is in part constructed, shaped and colored by the concepts and beliefs which the mystic brings to it. Merits and problems of this constructivist account of mysticism are discussed. The approach is seen to be ill-suited to explain the novelties and surprises for which mysticism is renowned. A new model is suggested: that mysticism is produced by a process similar to forgetting. Two forms of (...)
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  29.  9
    L. Forman (1934). Inherited Abnormalities of the Skin and its Appendages. The Eugenics Review 26 (1):61.
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  30. Paul Forman (1968). The Doublet Riddle and Atomic Physics Circa 1924. Isis: A Journal of the History of Science 59:156-174.
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  31.  4
    Robert K. C. Forman (1996). Of Heapers, Splitters and Academic Woodpiles in the Study of Intense Religious Experiences. Sophia 35 (1):73-100.
    This paper is a revised version of a talk I delivered to the American Academy of Religion Mysticism Group's Panel on Attachments and Letting Go, San Francisco, November, 1992.
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  32.  4
    Paul Forman (1998). Molecular Beam Measurements of Nuclear Moments Before Magnetic Resonance. Part I: I. I. Rabi and Deflecting Magnets to 1938. [REVIEW] Annals of Science 55 (2):111-160.
    Investigation of the origin and function of three magnets from I. I. Rabi's laboratory at Columbia University leads to a closer inquiry into the early history of molecular beam evaluations of the angular momenta and magnetic moments of atomic nuclei than has been undertaken heretofore. The resulting insights into the background and the course of Rabi's research programme would probably not have occurred without the orientation enforced by these artifacts.
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  33.  22
    Adolf Grünbaum & Allen I. Janis (1977). The Geometry of the Rotating Disk in the Special Theory of Relativity. Synthese 34 (3):281 - 299.
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  34.  21
    Robert K. C. Forman (1989). Paramārtha and Modern Constructivists on Mysticism: Epistemological Monomorphism Versus Duomorphism. Philosophy East and West 39 (4):393-418.
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  35.  10
    Peter B. Terry, Margaret Vettese, John Song, Jane Forman, Karen B. Haller, Deborah J. Miller, R. Stallings & Daniel P. Sulmasy (1998). End-of-Life Decision Making: When Patients and Surrogates Disagree. Journal of Clinical Ethics 10 (4):286-293.
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  36.  9
    I. L. Janis & F. Frick (1943). The Relationship Between Attitudes Toward Conclusions and Errors in Judging Logical Validity of Syllogisms. Journal of Experimental Psychology 33 (1):73.
  37.  1
    Paul Forman (1974). The Financial Support and Political Alignment of Physicists in Weimar Germany. Minerva 12 (1):39-66.
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  38.  29
    Leslie Forman & Wendy Wakefield Davis (1994). Dsm-IV Meets Philosophy. Journal of Medicine and Philosophy 19 (3):207-218.
    The authors discuss some of the conceptual issues that must be considered in using and understanding psychiatric classification. DSM-IV is a practical and common sense nosology of psychiatric disorders that is intended to improve communication in clinical practice and in research studies. DSM-IV has no philosophic pretensions but does raise many philosphical questions. This paper describes the development of DSM-IV and the way in which it addresses a number of philosophic issues: nominalism vs. realism, epistemology in science, the mind/body dichotomy, (...)
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  39.  37
    David Forman (2007). Review of Ermanno Bencivenga, Ethics Vindicated: Kant's Transcendental Legitimation of Moral Discourse. [REVIEW] Notre Dame Philosophical Reviews 2007 (6).
  40.  13
    Adolf Grunbaum & Allen I. Janis (1977). Is There Backward Causation In Classical Electrodynamics? Journal of Philosophy 74 (August):475-482.
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  41.  4
    L. L. Forman (1896). Ethopoila in Lysias. The Classical Review 10 (02):105-106.
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  42. Robert Kc Forman (2010). A Conference and a Question1. Journal of Consciousness Studies 17 (5-6):183-88.
  43.  9
    A. Frances, A. H. Mack, M. B. First, T. A. Widiger, R. Ross, L. Forman & W. W. Davis (1994). DSM-IV Meets Philosophy. Journal of Medicine and Philosophy 19 (3):207-218.
    The authors discuss some of the conceptual issues that must be considered in using and understanding psychiatric classification. DSM-IV is a practical and common sense nosology of psychiatric disorders that is intended to improve communication in clinical practice and in research studies. DSM-IV has no philosophic pretensions but does raise many philosphical questions. This paper describes the development of DSM-IV and the way in which it addresses a number of philosophic issues: nominalism vs. realism, epistemology in science, the mind/body dichotomy, (...)
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  44. Jensine Andresen & Robert Kc Forman (2000). Cognitive Models and Spiritual Maps. Journal of Consciousness Studies. Controversies in Science and the Humanities, Special Edition 7 (11-12):4-287.
     
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  45.  3
    Robert K. C. Forman (1992). Jonathan Shear. The Inner Dimension: Philosophy and The Experience of Consciousness. Pp. 243. $46.00. [REVIEW] Religious Studies 28 (2):275.
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  46.  3
    Robert K. C. Forman (1991). Mystical Consciousness. Sophia 30 (2-3):55-58.
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  47.  19
    Rosalind Ekman Ladd & Edwin N. Forman (1995). Adolescent Decision-Making: Giving Weight to Age-Specific Values. Theoretical Medicine and Bioethics 16 (4).
    Adults who give proxy consent for medical treatment for adolescents must decide how much weight to give to adolescents' own preferences. There is evidence that some adolescents choose treatments different from what adults see as most reasonable. It is argued that adolescents choose according to age-specific values, i.e. values they hold, as adolescents, and which fulfil important developmental needs. Because not fulfilling these needs may do serious psychological damage, it is urged that proxies give weight to these values, up to (...)
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  48.  18
    Paul Forman (1991). Book Review:Intellectual Mastery of Nature; Theoretical Physics From Ohm to Einstein. Vol. 1, The Torch of Mathematics, 1800-1870; Vol. 2, The Now Mighty Theoretical Physics, 1870-1925 Christa Jungnickel, Russell McCormmach. [REVIEW] Philosophy of Science 58 (1):129-.
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  49.  3
    Dolores Strom, Vera Kemeny, Richard Lehrer & Ellice Forman (2001). Visualizing the Emergent Structure of Children's Mathematical Argument. Cognitive Science 25 (5):733-773.
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  50.  21
    Allen I. Janis (2007). Simultaneity, Relativity and Conventionality. Studies in History and Philosophy of Science Part B 39 (1):217-224.
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