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

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  1. Benjamin R. Barber & Janis Forman (1978). Introduction: Jean-Jacques Rousseau's "Preface to Narcisse". Political Theory 6 (4):537-542.score: 240.0
  2. Robert K. C. Forman (ed.) (1998). The Innate Capacity: Mysticism, Psychology, and Philosophy. Oxford University Press.score: 60.0
    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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  3. 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.score: 60.0
    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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  4. G. Forman (2011). Partial Memories of Ernst von Glasersfeld. Constructivist Foundations 6 (2):183-183.score: 60.0
    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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  5. David Forman (2012). Kant on Moral Freedom and Moral Slavery. Kantian Review 17 (1):1-32.score: 30.0
    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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  6. David Forman (2008). Free Will and the Freedom of the Sage in Leibniz and the Stoics. History of Philosophy Quarterly 25 (3):203-219.score: 30.0
  7. 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.score: 30.0
    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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  8. David Forman (2012). Principled and Unprincipled Maxims. Kant-Studien 103 (3):318-336.score: 30.0
    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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  9. 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.score: 30.0
    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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  10. David Forman (2008). Autonomy as Second Nature: On McDowell's Aristotelian Naturalism. Inquiry 51 (6):563-580.score: 30.0
    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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  11. R. Forman (ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.score: 30.0
    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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  12. Allen Janis, Conventionality of Simultaneity. Stanford Encyclopedia of Philosophy.score: 30.0
    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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  13. David Forman (2007). Review of Ermanno Bencivenga, Ethics Vindicated: Kant's Transcendental Legitimation of Moral Discourse. [REVIEW] Notre Dame Philosophical Reviews 2007 (6).score: 30.0
  14. 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.score: 30.0
  15. Leslie Forman & Wendy Wakefield Davis (1994). Dsm-IV Meets Philosophy. Journal of Medicine and Philosophy 19 (3):207-218.score: 30.0
    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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  16. David Forman (forthcoming). Kant’s Moderate Cynicism and the Harmony Between Virtue and Worldly Happiness. Journal of the History of Philosophy.score: 30.0
    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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  17. Allen I. Janis (2007). Simultaneity, Relativity and Conventionality. Studies in History and Philosophy of Science Part B 39 (1):217-224.score: 30.0
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  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-.score: 30.0
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  19. Lisa Forman (2007). Trade Rules, Intellectual Property, and the Right to Health. Ethics and International Affairs 21 (3):337–357.score: 30.0
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  20. Robert K. C. Forman (1989). Paramārtha and Modern Constructivists on Mysticism: Epistemological Monomorphism Versus Duomorphism. Philosophy East and West 39 (4):393-418.score: 30.0
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  21. Adolf Grünbaum & Allen I. Janis (1977). The Geometry of the Rotating Disk in the Special Theory of Relativity. Synthese 34 (3):281 - 299.score: 30.0
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  22. Robert K. C. Forman (1988). The Construction of Mystical Experience. Faith and Philosophy 5 (3):254-267.score: 30.0
    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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  23. Rosalind Ladd & Edwin Forman (2012). A Duty to Use IVF? American Journal of Bioethics 12 (4):21-22.score: 30.0
    The American Journal of Bioethics, Volume 12, Issue 4, Page 21-22, April 2012.
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  24. Mark Kitching, Andrew James Stevens & Louise Forman (2008). Views Regarding Physician-Assisted Suicide: A Study of Medical Professionals at Various Points in Their Training. Clinical Ethics 3 (1):27-33.score: 30.0
    In this study, we sought to obtain detailed opinion on some of the practical issues that might arise should physician-assisted suicide (PAS) ever be legalized in the UK. We carried out an anonymous postal questionnaire of medical students, junior and senior doctors working at an acute hospital trust, over a three-week period. A total of 435 questionnaires were distributed and we had an overall return rate of 34%. We found that opinions changed very little as doctors progressed from medical school (...)
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  25. Robert Forman (2008). A Watershed Event. Journal of Consciousness Studies 15 (8):110-115.score: 30.0
    Neuroscience, Consciousness and Spirituality Conference, July 2-4, 2008, Freiburg Germany.
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  26. Lisa Forman (2005). Ensuring Reasonable Health: Health Rights, the Judiciary, and South African HIV/AIDS Policy. Journal of Law, Medicine and Ethics 33 (4):711-724.score: 30.0
  27. Adolf Grünbaum & Allen I. Janis (1977). Is There Backward Causation in Classical Electrodynamics? Journal of Philosophy 74 (8):475-482.score: 30.0
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  28. 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.score: 30.0
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  29. Rosalind Ekman Ladd & Edwin N. Forman (1995). Adolescent Decision-Making: Giving Weight to Age-Specific Values. Theoretical Medicine and Bioethics 16 (4).score: 30.0
    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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  30. 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.score: 30.0
    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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  31. Robert Kc Forman (1994). Of Capsules and Carts: Mysticism, Language and the Via Negativa. Journal of Consciousness Studies 1 (1):38-49.score: 30.0
    While a surprising number of people, both religious and non-religious, have had deep and significant mystical experiences, scholars have reached little agreement about their cause and character. Many analyze mystical experiences as if they are formed by the same linguistic processes that shape ordinary experiences. This paper shows that this is based on a misunderstanding, for these experiences result from letting go of language. The paper concludes that we need to think about mystical experiences - and what they have to (...)
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  32. Robert K. C. Forman (1993). Of Deserts and Doors: Methodology of the Study of Mysticism. [REVIEW] Sophia 32 (1):31-44.score: 30.0
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  33. Adolf Grünbaum & Allen I. Janis (1980). The Rotating Disk: Reply to Grøn. [REVIEW] Foundations of Physics 10 (5-6):495-498.score: 30.0
    It is argued that Grøn's criticism of our treatment of the rotating disk in special relativity is incorrect: Our results pertain to an acceleration program different from his but physically no less legitimate.
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  34. Allen I. Janis (1973). The Conceptual Foundations of Contemporary Relativity Theory. Studies in History and Philosophy of Science Part A 4 (3):300-306.score: 30.0
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  35. Rosalind Ekman Ladd & Edwin N. Forman (2011). Why Not a Transparent Slow Code? American Journal of Bioethics 11 (11):29-30.score: 30.0
    The American Journal of Bioethics, Volume 11, Issue 11, Page 29-30, November 2011.
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  36. M. Forman (2006). Book Review: The Lesser Evil: Political Ethics in an Age of Terror. [REVIEW] Political Theory 34 (4):529-531.score: 30.0
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  37. Fonna Forman & Gerry Mackie (2013). Introduction: New Frontiers in Global Justice. Critical Review of International Social and Political Philosophy 16 (2):151-161.score: 30.0
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  38. Robert K. C. Forman (1991). Reply: Bagger and the Ghosts of Gaa. Religious Studies 27 (3):413 - 420.score: 30.0
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  39. Jane Forman & Holly Taylor (2004). The Role of Empirical Research in Defining, Promoting, and Evaluating Professionalism in Context. American Journal of Bioethics 4 (2):40-43.score: 30.0
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  40. R. Forman (1998). What Does Mysticism Have to Teach Us About Consciousness? In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Toward a Science of Consciousness. MIT Press. 185-201.score: 30.0
  41. Allen I. Janis (2003). Physics and Science Fiction. In A. Ashtekar (ed.), Revisiting the Foundations of Relativistic Physics. 545--554.score: 30.0
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  42. Allen I. Janis (1983). Simultaneity and Conventionality. In R. Cohen & L. Laudan (eds.), Physics, Philosophy, and Psychoanalysis. D. Reidel. 101--110.score: 30.0
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  43. Rosalind Ladd & Edwin Forman (2006). Altruistic Motives Reconsidered. American Journal of Bioethics 6 (5):55-56.score: 30.0
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  44. Robert Kc Forman (2010). A Conference and a Question1. Journal of Consciousness Studies 17 (5-6):183-88.score: 30.0
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  45. Paul Forman (1974). The Financial Support and Political Alignment of Physicists in Weimar Germany. Minerva 12 (1):39-66.score: 30.0
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  46. Adolf Grunbaum & Allen I. Janis (1977). Is There Backward Causation In Classical Electrodynamics? Journal of Philosophy 74 (August):475-482.score: 30.0
     
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  47. Allen I. Janis (1969). Synchronism by Slow Transport of Clocks in Noninertial Frames of Reference. Philosophy of Science 36 (1):74-81.score: 30.0
    The demonstration that slow transport of clocks can be used to define simultaneity in inertial frames of reference leads to the question of whether clock transport can similarly be used in noninertial frames. It is shown that there are certain types of reference frames in which the clock-transport method cannot be used in a self-consistent manner. It is also shown that there are other types of noninertial frames in which the clock-transport method will succeed. The discussion includes noninertial frames in (...)
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  48. M. Janis (1996). Review Article: The New Oppenheim and its Theory of International Law. Oxford Journal of Legal Studies 16 (2):329-336.score: 30.0
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  49. 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.score: 30.0
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  50. 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.score: 30.0
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