Search results for 'Jon Rein' (try it on Scholar)

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  1.  9
    Arthur B. Markman, Serge Blok, John Dennis, Micah Goldwater, Kyungil Kim, Jeff Laux, Lisa Narvaez & Jon Rein (2006). Money and Motivational Activation. Behavioral and Brain Sciences 29 (2):190-190.
    Different aspects of people's interactions with money are best conceptualized using the drug and tool theories. The key question is when these models of money are most likely to guide behavior. We suggest that the Drug Theory characterizes motivationally active uses of money and that the Tool Theory characterizes behavior in motivationally cool situations. (Published Online April 5 2006).
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  2.  16
    Melanie Rein & Leda Stott (2009). Working Together: Critical Perspectives on Six Cross-Sector Partnerships in Southern Africa. [REVIEW] Journal of Business Ethics 90 (1):79 - 89.
    This paper examines six cross-sector partnerships in South Africa and Zambia. These partnerships were part of a research study undertaken between 2003 and 2005 and were selected because of their potential to contribute to poverty reduction in their respective countries. This paper examines the context in which the partnerships were established, their governance and accountability mechanisms and the engagement and participation of the partners and the intended beneficiaries in the partnerships. We argue that a partnership approach which has proven successful (...)
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  3. Andrew Rein (1988). `Exist(S)'. Philosophical Quarterly 38 (153):471-480.
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  4.  11
    A. W. Moore & Andrew Rein (1987). Frege's Permutation Argument. Notre Dame Journal of Formal Logic 28 (1):51-54.
  5.  14
    Andrew Rein (1985). Frege and Natural Language. Philosophy 60 (234):513 - 524.
    It is a commonplace that Frege thought ordinary language to be seriously defective. Yet his remarks about ordinary language are not always unflattering. Comparing the relation between his formal language and ordinary language to the relation between the microscope and the eye, Frege remarked: ‘[the eye], because of the range of its applicability and because of the ease with which it can adapt itself to the most varied circumstances, has a great superiority over the microscope’. The point, of course, is (...)
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  6.  21
    Andrew Rein (1990). Stroud and Williams on Dreaming and Scepticism. Ratio 3 (1):40-47.
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  7.  12
    Andrew Rein (1982). A Note on Frege's Notion of Wirklichkeit. Mind 91 (364):599-602.
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  8.  3
    Benoît Dubreuil (2010). L'individualisme de Jon Elster : une position méthodologique ou ontologique ? Philosophiques 37 (2):509-526.
    En épistémologie des sciences sociales, Jon Elster est connu pour sa défense de l’individualisme méthodologique et sa critique des explications de haut niveau. Cette note critique la plus récente formulation de sa position . D’une part, nous montrons que les problèmes relatifs aux explications au niveau agrégé s’appliquent également aux explications en termes de mécanismes psychologiques, privilégiées par Elster. Si les mécanismes psychologiques contribuent à l’explication en sciences sociales, ce n’est pas parce qu’ils font explicitement référence à des états intentionnels, (...)
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  9. Jon Elster & Stefaan E. Cuypers (1995). Indirecte Rede Jon Elster Over Rationaliteit En Irrationaliteit. Monograph Collection (Matt - Pseudo).
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  10.  4
    Luis R. G. Oliveira (2010). Review of Jon Williamson's "In Defense of Objective Bayesianism". [REVIEW] Mathematical Association of America.
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  11.  2
    René Pedroza Flores (2000). Teoría de Juegos E Individualismo Metodológico de Jon Elster. Un Acercamiento Para El Análisis de la Educación. Cinta de Moebio 8:3.
    Education as object of inquiry is susceptible to multiple interpretations, which -most of them- run the risk of falling only in the understanding of structural factors or in internalist aspects. Reason why one feels like exploring routes that do not engage in a determinist paradox of the type: soci..
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  12. Jon Elster (1983). Explaining Technical Change a Case Study in the Philosophy of Science /Jon Elster. --. --. Cambridge University Press Universitetsforlaget,1983.
    Technical change, defined as the manufacture and modification of tools, is generally thought to have played an important role in the evolution of intelligent life on earth, comparable to that of language. In this volume, first published in 1983, Jon Elster approaches the study of technical change from an epistemological perspective. He first sets out the main methods of scientific explanation and then applies those methods to some of the central theories of technical change. In particular, Elster considers neoclassical, evolutionary, (...)
     
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  13. Mark Ian Thomas Robson (2013). Divine Maximal Beauty: A Reply to Jon Robson. Religious Studies (2):1-17.
    In this article I reply to Jon Robson's objections to my argument that God does not contain any possible worlds. I had argued that ugly possible worlds clearly compromise God's beauty. Robson argues that I failed to show that possible worlds can be subject to aesthetic evaluation, and that even if they were it could be the case that ugliness might contribute to God's overall beauty. In reply I try to show that possible worlds are aesthetically evaluable by arguing that (...)
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  14.  57
    Jon Pérez Laraudogoitia (2010). Erik-Jon Gaizka, the Magician of Infinity. Analysis 70 (3):451 - 456.
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  15.  64
    Massimo Pigliucci (2007). Evolution, Schmevolution: Jon Stewart and the Culture Wars. In J. Holt (ed.), The Daily Show and Philosophy. Wiley
    Jon Stewart, the famous comic of the Daily Show, takes on creationism, intelligent design and evolution.
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  16.  64
    Chad Painter & Louis Hodges (2011). Mocking the News: How The Daily Show with Jon Stewart Holds Traditional Broadcast News Accountable. Journal of Mass Media Ethics 25 (4):257-274.
    The purpose of this study is to see how Jon Stewart and his Daily Show colleagues hold traditional broadcast media accountable. This paper suggests Stewart is holding those who claim they are practicing journalism accountable to the public they claim to serve and outlines the normative implications of that accountability. There is a journalistic norm that media practitioners, and the media as a whole, should be accountable to the public. Here, accountability ?refers to the process by which media are called (...)
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  17.  23
    Tore Sandven (1999). Autonomy, Adaptation, and Rationality a Critical Discussion of Jon Elster's Concept of "Sour Grapes". Philosophy of the Social Sciences 29 (1):3-31.
    This article argues against Jon Elster's contention that there is a fundamental incompatibility between, on the one hand, autonomy and rationality, and, on the other hand, adaptation to the conditions of one's existence in the sense that one's desires or preferences are adjusted to what it is possible to achieve. It is claimed that Elster's conclusions are premised on a defective conception of human faculties and powers, including a defective conception of human experience and rationality. Moreover, the claim is made (...)
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  18.  14
    Tore Sandven (1999). Autonomy, Adaptation, and Rationality-a Critical Discussion of Jon Elster's Concept of "Sour Grapes," Part II. Philosophy of the Social Sciences 29 (2):173-205.
    This paper argues against Jon Elster's contention that there is a fundamentalincompatibility between, on one hand, autonomy and rationality and, on theother hand, adaptation to conditions of one's existence in the sense that one'sdesires or preferences are adjusted to what it is possible to achieve. While thefirst part of the paper more narrowly concentrated on Elster's discussion ofthese ideas, this second part goes on to a more general discussion of the conceptof rationality. On the basis of this discussion, it is (...)
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  19.  25
    Mathias Risse (2003). Bayesianism, —Quo Vadis?—Critical Notice: David Corfield and Jon Williamson (Eds.), Foundations of Bayesianism. Philosophy of Science 70 (1):225-231.
    This is a review essay about David Corfield and Jon Williamson's anthology Foundations of Bayesianism. Taken together, the fifteen essays assembled in the book assess the state of the art in Bayesianism. Such an assessment is timely, because decision theory and formal epistemology have become disciplines that are no longer taught on a routine basis in good philosophy departments. Thus we need to ask: Quo vadis, Bayesianism? The subjects of the articles include Bayesian group decision theory, approaches to the concept (...)
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  20.  12
    Kevin B. Korb (2007). Jon Williamson. Bayesian Nets and Causality: Philosophical and Computational Foundations. Philosophia Mathematica 15 (3):389-396.
    Bayesian networks are computer programs which represent probabilitistic relationships graphically as directed acyclic graphs, and which can use those graphs to reason probabilistically , often at relatively low computational cost. Almost every expert system in the past tried to support probabilistic reasoning, but because of the computational difficulties they took approximating short-cuts, such as those afforded by MYCIN's certainty factors. That all changed with the publication of Judea Pearl's Probabilistic Reasoning in Intelligent Systems, in 1988, which synthesized a decade of (...)
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  21. Jon Barwise (2000). Jon Barwise. Logic Journal of the Igpl 8 (4):377-378.
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  22. Jon Elster (1999). Introduction in Jon Elster, Ed. In Addiction: Entries and Exits. Russell Sage Publications
     
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  23. Jon Elster & Josâe Casas Pardo (2001). Las Limitaciones Del Paradigma de la Elecci'on Racional Las Ciencias Sociales En la Encrucijada : Escritos Seleccionados de Jon Elster. Monograph Collection (Matt - Pseudo).
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  24. Carine Defoort (2006). Is "Chinese Philosophy" a Proper Name? A Response to Rein Raud. Philosophy East and West 56 (4):625-660.
  25. Tom Shakespeare (1995). Reviews : Jon Simons, Foucault and the Political. London and New York: Routledge, 1995. 152 Pp. [REVIEW] History of the Human Sciences 8 (4):140-143.
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  26.  56
    Michaela Rehm (2000). „Ein rein bürgerliches Glaubensbekenntnis“: Zivilreligion als Vollendung des Politischen? In Reinhard Brandt & Karlfriedrich Herb (eds.), Jean-Jacques Rousseau: Vom Gesellschaftsvertrag oder Prinzipien des Staatsrechts. Akademie-Verlag 213-240.
    The author offers a critical commentary on Rousseau’s chapter on civil religion in the “Social Contract”, book 4, chapter 8. It investigates Rousseau’s attempt to overcome the conflict between politics and religion by merging a civil religion that creates an emotional bond to the particular state without fostering superstition and intolerance, and it shows that this attempt fails. It is demonstrated that Rousseau’s concept of civil religion neither offers any doctrine of salvation transcending this life nor prescribes any content going (...)
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  27.  89
    Richard Boyce (forthcoming). Book Review: A Pathway of Interpretation: The Old Testament for Pastors and Students by Walter Brueggemann Cascade, Eugene, Ore., 2008. 180 Pp. $16.80. ISBN 978-1-55635-589-9.; We Have Heard That God Is with You: Preaching the Old Testament by Rein Bos Eerdmans, Grand Rapids, 2008. 384 Pp. $28.00. ISBN 978-0-8028-0770-0. [REVIEW] Interpretation 63 (4):422-424.
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  28.  80
    Stamatios Gerogiorgakis (2013). [Review of] Jon Williamson/Federica Russo (Eds.), Key Terms in Logic, London: Continuum, 2010. [REVIEW] Logical Analysis and History of Philosophy 16:384-386.
  29. D. Leal (1999). Book Reviews : Sex These Days: Essays on Theology, Sexuality and Society, Edited by Jon Davies and Gerard Loughlin. Sheffield Academic Press, 1997. 223 Pp. Hb. 35. ISBN 1-85075-662-7. Pb. 14.95. ISBN 1-85075-804-. [REVIEW] Studies in Christian Ethics 12 (1):101-104.
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  30.  5
    H. H. Pattee (2009). Response by H. H. Pattee to Jon Umerez's Paper: “Where Does Pattee's “How Does a Molecule Become a Message?” Belong in the History of Biosemiotics?”. [REVIEW] Biosemiotics 2 (3):291-302.
    Umerez’s analysis made me aware of the fundamental differences in the culture of physics and molecular biology and the culture of semiotics from which the new field of biosemiotics arose. These cultures also view histories differently. Considering the evolutionary span and the many hierarchical levels of organization that their models must cover, models at different levels will require different observables and different meanings for common words, like symbol, interpretation, and language. These models as well as their histories should be viewed (...)
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  31. Ralph M. Rosen (2012). Efficacy and Meaning in Ancient and Modern Political Satire: Aristophanes, Lenny Bruce, and Jon Stewart. Social Research: An International Quarterly 79 (1):1-32.
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  32.  16
    Anna Lännström (2012). Greek Popular Religion in Greek Philosophy. By Jon D. Mikalson. Ancient Philosophy 32 (2):446-452.
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  33.  15
    Anna Lännström (2012). Greek Popular Religion in Greek Philosophy. By Jon D. Mikalson. Ancient Philosophy 32 (2):446-452.
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  34.  23
    J. Perez Laraudogoitia (2010). Erik-Jon Gaizka, the Magician of Infinity. Analysis 70 (3):451-456.
    (No abstract is available for this citation).
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  35. Simone Turchetti (2003). Atomic Secrets and Governmental Lies: Nuclear Science, Politics and Security in the Pontecorvo Case Winner, BSHS Singer Prize . I Would Like to Thank Jeff Hughes and Jon Agar for Advice and Criticism. I Am Grateful Also to the CHSTM Staff and Students for Support and Exchange of Ideas. I Am Indebted to the Archivists at the PRO and at the Churchill College Archive Centre for Their Help. Finally I Am Most Grateful to the Laboratorio Scienza Epistemologia E Ricerca . This Paper is Based on a Research Project Funded by the CHSTM and the ESRC Jointly. [REVIEW] British Journal for the History of Science 36 (4):389-415.
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  36.  12
    Anil Gupta (1989). Book Review:The Liar: An Essay on Truth and Circularity Jon Barwise, John Etchemendy. [REVIEW] Philosophy of Science 56 (4):697-.
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  37. Terrance MacMullan (2007). Jon Stewart and the New Public Intellectual. In Jason Holt (ed.), The Daily Show and Philosophy: Moments of Zen in the Art of Fake News. Blackwell
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  38.  61
    Stephen Northrup Dunning (2004). Jon Stewart, Kierkegaard's Relations to Hegel Reconsidered (Review). [REVIEW] Journal of the History of Philosophy 42 (4):500-502.
  39.  17
    C. W. Bingham (2005). Response to Jon Fennell: “Truth,” “Tradition,” “Quotation Marks”. Studies in Philosophy and Education 24 (2):113-116.
  40.  9
    Kasper Lippert-Rasmussen (2010). Review of Jon Mandle, Rawls's a Theory of Justice: An Introduction. [REVIEW] Notre Dame Philosophical Reviews 2010 (5).
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  41.  10
    Anthony Low (1994). Jon Hassler. Renascence 47 (1):59-70.
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  42.  5
    Craig Derksen (2015). Greg Currie, Matthew Kieran, Aaron Meskin, and Jon Robson, Eds., Aesthetics and the Sciences of Mind. Reviewed By. Philosophy in Review 35 (5):244-246.
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  43.  8
    Review by: Fabienne Peter (2015). Review: Mandle Jon and Reidy David A., Eds., A Companion to Rawls. [REVIEW] Ethics 125 (2):591-596,.
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  44.  9
    Norcia (2012). Science For The Twentieth Century and Beyond by Jon Agar. Philosophy Now 93:42-43.
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  45.  27
    Anna Lännström (2012). Greek Popular Religion in Greek Philosophy. By Jon D. Mikalson. Ancient Philosophy 32 (2):446-452.
  46.  1
    Mark Ian Thomas Robson (2014). Divine Maximal Beauty: A Reply to Jon Robson. Religious Studies 50 (2):199-215.
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  47.  13
    Graham Harman (2014). Propositions, Objects, Questions: Graham Harman in Conversation with Jon Roffe. Parrhesia 21:23-52.
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  48.  28
    Benoît Dubreuil & Jean-François Grégoire (2013). Are Moral Norms Distinct From Social Norms? A Critical Assessment of Jon Elster and Cristina Bicchieri. Theory and Decision 75 (1):137-152.
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  49.  9
    Norbert Hornstein (1986). Situations and Attitudes by Jon Barwise and John Perry. Journal of Philosophy 83 (3):168-184.
  50. Rusbel Martínez Rodríguez (2004). El puesto de la racionalidad en las ciencias sociales desde la perspectiva de Jon Elster. A Parte Rei: Revista de Filosofía 31:5.
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