Search results for 'Joachim Asscher' (try it on Scholar)

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  1. Joachim Asscher (2008). The Moral Distinction Between Killing and Letting Die in Medical Cases. Bioethics 22 (5):278–285.
    In some medical cases there is a moral distinction between killing and letting die, but in others there is not. In this paper I present an original and principled account of the moral distinction between killing and letting die. The account provides both an explanation of the moral distinction and an explanation for why the distinction does not always hold. If these explanations are correct, the moral distinction between killing and letting die must be taken seriously in medical contexts. Defeasibly, (...)
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  2.  42
    Joachim Asscher (2007). Killing and Letting Die: The Similarity Criterion. Journal of Applied Philosophy 24 (3):271–282.
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  3. Harold H. Joachim, S. F., W. Leslie MacKenzie, E. F. Stevenson & W. B. Pillsbury (1900). New Books. [REVIEW] Mind 9 (34):267-279.
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  4. A. Caldecott, J. L. M'Intyre, W. McD & H. H. Joachim (1902). New Books. [REVIEW] Mind 11 (44):572-580.
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  5.  27
    E. C. A. Asscher, I. Bolt & M. Schermer (2012). Wish-Fulfilling Medicine in Practice: A Qualitative Study of Physician Arguments. Journal of Medical Ethics 38 (6):327-331.
    There has been a move in medicine towards patient-centred care, leading to more demands from patients for particular therapies and treatments, and for wish-fulfilling medicine: the use of medical services according to the patient's wishes to enhance their subjective functioning, appearance or health. In contrast to conventional medicine, this use of medical services is not needed from a medical point of view. Boundaries in wish-fulfilling medicine are partly set by a physician's decision to fulfil or decline a patient's wish in (...)
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  6.  20
    E. Asscher & B.-J. Koops (2010). The Right Not to Know and Preimplantation Genetic Diagnosis for Huntington's Disease. Journal of Medical Ethics 36 (1):30-33.
    The right not to know is underappreciated in policy-making. Despite its articulation in medical law and ethics, policy-makers too easily let other concerns override the right not to know. This observation is triggered by a recent decision of the Dutch government on embryo selection for Huntington’s disease. This is a monogenetic debilitating disease without cure, leading to death in early middle age, and thus is a likely candidate for preimplantation genetic diagnosis. People possibly affected with the Huntington gene do not (...)
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  7.  81
    Harold H. Joachim (1907). A Reply to Mr. Moore. Mind 16 (63):410-415.
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  8.  4
    Harold H. Joachim (1906). The Nature of Truth. New York, Greenwood Press.
  9.  73
    Harold H. Joachim (1905). 'Absolute' and 'Relative' Truth. Mind 14 (53):1-14.
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  10.  19
    M. Ann Joachim (1940). Legal Aspects of Charitable Institutions. Thought: A Journal of Philosophy 15 (2):237-244.
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  11.  44
    Sheelagh McGuinness, Bert-Jaap Koops & Eva Asscher (2010). Editorial: Genetics, Information and Identity. [REVIEW] Identity in the Information Society 3 (3):415-421.
    IntroductionIDIS is a multidisciplinary journal with a focus on identity in the information society. The information society is usually associated with information and communication technologies, such as computers, mobile phones and the Internet, and with information in the form of computer- or human-readable data. In this special issue on genetics, information and identity, however, we focus on a different type of information, namely genetic information. The DNA of the human genome is often called a ‘blueprint’ of human life, containing information (...)
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  12.  10
    Harold H. Joachim (1901). A Study of the Ethics of Spinoza. New York, Russell & Russell, Inc..
  13.  9
    Harold H. Joachim (1914). Some Preliminary Considerations on Self-Identity. Mind 23 (89):41-59.
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  14.  25
    Harold H. Joachim (1909). Psychical Process. Mind 18 (69):65-83.
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  15. Harold H. Joachim (1951). Aristotle, the Nicomachean Ethics: A Commentary. Greenwood Press.
     
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  16.  21
    F. C. S. Schiller, B. Russell & H. H. Joachim (1920). The Meaning of `Meaning': A Symposium. Mind 29 (116):385-414.
  17.  19
    E. C. A. Asscher (2008). The Regulation of Preimplantation Genetic Diagnosis (PGD) in the Netherlands and the UK: A Comparative Study of the Regulatory Frameworks and Outcomes for PGD. Clinical Ethics 3 (4):176-179.
    Developments in biotechnology present difficult social and ethical challenges that need to be resolved by regulators among others. One crucial problem for regulators of new technologies is to ensure that regulation is both clear and sufficiently flexible to respond to new developments. This is particularly difficult to achieve in contentious fields such as medical biotechnology. In the European Union there is a divergence in the solutions to this problem which has lead to different regulatory frameworks for medical biotechnology. This paper (...)
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  18.  17
    Harold H. Joachim (1919). The "Correspondence-Notion" of Truth. Mind 28 (111):330-335.
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  19.  2
    Harold H. Joachim (1907). Critical Notices. Mind 16 (62):266-271.
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  20.  5
    E. C. A. Asscher & M. Schermer (2014). Wish-Fulfilling Medicine in Practice: The Opinions and Arguments of Lay People. Journal of Medical Ethics 40 (12):837-841.
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  21.  15
    Harold H. Joachim (1931). `Concrete' and `Abstract' Identity. Mind 40 (160):533.
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  22.  4
    Harold H. Joachim (1927). The Attempt to Conceive the Absolute As A Spiritual Life. Philosophy 2 (6):137.
    § 1. “To the mind of the philosopher”, according to Plato,1 “there belongs a vision of all time and all being"; and certainly many of the great thinkers have made it their business to speculate about the omnitudo realitatis or the ens realissimum—about the universe as a whole and in its wholeness, or about that which is supremely real—in short about ‘ the Absolute ‘. It may be that this interest in the Whole lies at the heart of all genuine (...)
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  23.  4
    Harold H. Joachim (1927). The Oldest Biography of Spinoza. Edited, with Translation, Introduction, Annotations, Etc., by A. Wolf, Professor in the University of London. [REVIEW] Philosophy 2 (7):403.
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  24.  12
    Harold H. Joachim (1911). The Platonic Distinction Between 'True' and 'False' Pleasures and Pains. Philosophical Review 20 (5):471-497.
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  25.  8
    Harold H. Joachim (1957). Descartes's Rules for the Direction of the Mind. Greenwood Press.
  26.  6
    H. H. Joachim (1920). The Meaning of `Meaning': A Symposium. Mind 29 (116):385 - 414.
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  27.  2
    Harold H. Joachim (1948). Logical Studies. Oxford, Clarendon Press.
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  28.  1
    Maarten Asscher (1998). The Cottage by the Highway: Some Notes on the Relationship Between Copyright and Publishing. Logos 9 (3):126-131.
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  29.  1
    Schummer Joachim (1997). Towards a Philosophy of Chemistry. A Short Extract of This Paper Was First Read at the 10th International Congress of Logic, Methodology and Philosophy of Science, Florence, August 19-25, 1995. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 28 (2).
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  30. Harold H. Joachim (1940). Spinoza's Tractatus De Intellectus Emendatione: A Commentary. Thoemmes Press.
     
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  31. Harold Henry Joachim (1951). Aristotle. Oxford, Clarendon Press.
     
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  32. H. H. Joachim (1936). The Nature of Truth, 2nd Ed. Oxford University Press.
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  33. Jean-Paul Bignon, Joachim Bouvet, Claudia von Collani & Gottfried Wilhelm Leibniz (1989). Eine Wissenschaftliche Akademie Für China Briefe des Chinamissionars Joachim Bouvet S.J. An Gottfried Wilhelm Leibniz Und Jean-Paul Bignon Über Die Erforschung der Chinesischen Kultur, Sprache Und Geschichte.
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  34. Joachim Ritter (1978). Gedenkschrift Joachim Ritter Zur Gedenkfeier Zu Ehren D. Am 3. August 1974 Verstorbenen Em. Ordentl. Professors D. Philosophie Dr. Phil. Joachim Ritter. [REVIEW]
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  35.  1
    Robert Valentine Merrill (1927). The Platonism of Joachim Du Bellay. Philosophical Review 36 (1):88-89.
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  36.  7
    David Newheiser (2014). Conceiving Transformation Without Triumphalism: Joachim of Fiore Against Gianni Vattimo. Heythrop Journal 55 (4):650-662.
    Gianni Vattimo describes a postmodern Christian faith, centered upon love to the exclusion of dogma, that takes its orientation from Joachim’s practice of spiritual interpretation and his view of historical progress towards the age of the Spirit; however, he misconstrues Joachim on both counts. Whereas Vattimo supposes that Joachim's spiritual interpretation of scripture replaces literal readings, Joachim thinks they operate harmoniously together. Likewise, where Vattimo supposes that the Age of the Spirit replaces the ecclesial institutions that (...)
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  37.  31
    Michael D. Barber (2006). Phenomenology and Rigid Dualisms: Joachim Renn's Critique of Alfred Schutz. [REVIEW] Human Studies 29 (1):269 - 282.
    Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz's descriptive methodology. Furthermore, for (...)
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  38.  1
    Michael Barber (2006). Phenomenology and Rigid Dualisms: Joachim Renn’s Critique of Alfred Schutz. Human Studies 29 (3):269-282.
    Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz’s descriptive methodology. Furthermore, for (...)
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  39.  16
    Noeli Dutra Rossatto (2012). Medieval Hermeneutics: The Spiritual Comprehension of Joachim of Fiore. Trans/Form/Ação 35 (SPE):99-118.
    O estudo trata a hermenêutica medieval sob o prisma da compreensão espiritual (intelectio spiritualis) de Joaquim de Fiore (1135-1202). Mostra que a noção de Trindade serve de base para retomar o método alegórico e o tipológico da tradição. Além disso, serve para propor o novo método por concórdia que, a nosso ver, culminará na maior inovação da leitura da história medieval. Entre os resultados, destacamos a continuidade imediata dessa hermenêutica com os franciscanos espirituais do século XIII e sua influência direta (...)
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  40.  14
    E. J. Ashworth (1967). Joachim Jungius (1587—1657) and the Logic of Relations. Archiv für Geschichte der Philosophie 49 (1):72-85.
    The work of joachim jungius on the logic of relations was not as original as some authors have thought, But he did make it clear that relational inferences should be distinguished from categorical inferences; and he was the first to recognize the argument 'a rectis ad obliqua', An example of which is 'all circles are figures, Therefore whoever draws a circle draws a figure'.
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  41.  7
    Joachim H. Knoll, Julius H. Schoeps & Christoph Schulte (1999). Nachruf für Prof. Dr. Hans-Joachim Klimkeit. Zeitschrift für Religions- Und Geistesgeschichte 51 (2):95-95.
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  42.  9
    Joachim H. Knoll (2008). Jahresringe der Religions- und Geistesgeschichte Jubiläen und Erinnerungen anläßlich des 100. Geburtstages von Hans-Joachim Schoeps, des ,,60sten" der ,,Zeitschrift für Religions- und Geistesgeschichte" und des ,,50sten" der ,,Gesellschaft für Geistesgeschichte". [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 60 (1):1-19.
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  43.  8
    Julius H. Schoeps, Joachim H. Knoll & Christoph Schulte (1999). Nachruf für Prof. Dr. Hans-Joachim Klimkeit. Zeitschrift für Religions- Und Geistesgeschichte 51 (2):95-95.
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  44.  5
    Robert E. Lerner (1985). Antichrists and Antichrist in Joachim of Fiore. Speculum 60 (3):553-570.
    Conversations with the Calabrian abbot Joachim of Fiore had a way of turning to the imminent advent of Antichrist: “Antichrist was coming very soon,” Joachim might say, or “Antichrist was already born in Rome,” or “the age culminating in Antichrist's persecutions will begin in a mere four years.”’ It is hence not surprising that Joachim became most famous in his own lifetime as a prophet of Antichrist. But how exactly did Joachim's warnings concerning Antichrist's imminent advent (...)
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  45.  5
    Hans-Joachim Schoeps (1957). Joachim Wach in Memoriam. Zeitschrift für Religions- Und Geistesgeschichte 9 (4):368-371.
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  46.  5
    Erik-jan Bos & Corinna Vermeulen (2002). An Unknown Autograph Letter of Descartes to Joachim de Wicquefort. Studia Leibnitiana 34 (1):100 - 109.
    Dans le cadre de nos recherches sur la correspondance de Descartes, nous avons découvert une lettre inédite du philosophe. La lettre, qui se trouve à la Staatsbibliothek zu Berlin, Preußischer Kulturbesitz, est addressee à Joachim de Wicquefort, datée de Leyde, le 2 octobre 1640. Dans sa lettre Descartes réclame, par l' intermédiaire de Wicquefort, la traduction latine de ses Meteores, qui avait été remis au professeur de philosophie d'Amsterdam, Caspar Barlaeus. Elle précède de trois jours la lettre, déjà connue, (...)
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  47.  3
    Nicholas Griffin (2009). Bertrand Russell Et Harold Joachim. Philosophiques 36 (1):109-130.
    Cet article est en partie biographique, en partie philosophique. Il retrace les échanges entre Russell et le philosophe néo-hégélien britannique Harold Joachim, depuis l’époque où Russell était étudiant dans les années 1890 jusqu’à son compte-rendu cinglant de la conférence de Joachim prononcée à l’occasion de sa leçon inaugurale en tant que professeur Wykeham de Logique à Oxford en 1920. La partie philosophique s’attache à évaluer le principal argument de Russell à l’encontre de la théorie cohérentiste de la vérité (...)
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  48. Gregory D. Alles (2010). After the Naming Explosion : Joachim Wach's Unfinished Project. In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press
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  49. Ernst Wolfgang Böckenförde & Joachim Ritter (1965). Collegium Philosophicum Studien Joachim Ritter Zum 60. Geburtstag. Schwabe.
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  50. William M. Rayburn Joachim Diederich (1990). Some Remarks on Emotion, Cognition, and Connectionist Systems William M. Rayburn Joachim Diederich* Division of Computer Science Department of Psychology University of California, Davis. In G. Dorffner (ed.), Konnektionismus in Artificial Intelligence Und Kognitionsforschung. Berlin: Springer-Verlag 191.
     
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