Search results for 'Katharina Rasmussen' (try it on Scholar)

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  1. Katharina Rasmussen (2012). Should the Probabilities Count? Philosophical Studies 159 (2):205-218.score: 240.0
    When facing a choice between saving one person and saving many, some people have argued that fairness requires us to decide without aggregating numbers; rather we should decide by coin toss or some form of lottery, or alternatively we should straightforwardly save the greater number but justify this in a non-aggregating contractualist way. This paper expands the debate beyond well-known number cases to previously under-considered probability cases, in which not (only) the numbers of people, but (also) the probabilities of success (...)
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  2. Nicolas Rasmussen (2012). Book Notice. [REVIEW] Metascience 21 (1):251-252.score: 60.0
    Book notice Content Type Journal Article Pages 1-2 DOI 10.1007/s11016-011-9588-3 Authors Nicolas Rasmussen, School of History and Philosophy, University of NSW, Sydney, 2052 Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  3. Gregory R. Johnson & David Rasmussen (2001). Rejoinder to Machan and Tabarrok: Rand on Abortion, Revisited. Journal of Ayn Rand Studies 2 (2):469 - 485.score: 60.0
    Gregory R. Johnson and David Rasmussen defend their critique of Ayn Rand's views on abortion, arguing that their critics miss its main points. Tibor Machan and Alexander Tabarrok actually depart from Rand's own position under the guise of defending it; they introduce a non-Randian distinction between being a human organism and being a moral person.
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  4. Larry L. Rasmussen (2012). Earth-Honoring Faith: Religious Ethics in a New Key. Oup Usa.score: 60.0
    Larry L. Rasmussen offers a dramatic new way of thinking about human society, ethics, and the health of our planet. Rejecting the modern ethical assumption that morality applies to human society alone, Earth-honoring Faith argues that we must derive a system of ethics and morality that accounts for the wellbeing of all creation on Earth.
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  5. Gregory R. Johnson & David Rasmussen (2000). Rand on Abortion: A Critique. Journal of Ayn Rand Studies 1 (2):245 - 261.score: 60.0
    GREGORY R. JOHNSON and DAVID RASMUSSEN argue that Rand's defense of abortion on demand is inconsistent with her own fundamental metaphysical, epistemological, and moral principles, namely that everything that exists has a determinate identity, that the concept of man refers to all of man's characteristics, not just his essential characteristics, and that there is no gap between what an organism truly is and what it ought to be.
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  6. Douglas B. Rasmussen (2002). Rand on Obligation and Value. Journal of Ayn Rand Studies 4 (1):69 - 86.score: 60.0
    Douglas B. Rasmussen examines, in this revised and extended version of his 1990 address to the Ayn Rand Society, whether Rand's ethics are best interpreted as dependent on a "pre-moral" choice. He argues that such an interpretation undercuts Rand's claim to provide a rational foundation for ethics. He suggests an alternative, neo-Aristotelian interpretation of Rand's ethics, which treats "man's survival qua man" as the telos of human choice and takes the obligation to achieve this ultimate end as the result (...)
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  7. Douglas B. Rasmussen (2007). Rejoinder to Robert Hartford, "Objectivity and the Proof of Egoism" (Spring 2007): Rand's Metaethics. Journal of Ayn Rand Studies 8 (2):307 - 316.score: 60.0
    In response to Robert Hartford's criticisms of his Spring 2006 Journal of Ayn Rand Studies essay, "Regarding Choice and the Foundations of Morality," Rasmussen argues against "the official" interpretation of Rand's ethics as resting on a basic "choice to live." Drawing from his work with Douglas Den Uyl, Rasmussen argues that Rand's metaethics is best understood in "biocentric," neo-Aristotelian terms: that human choice does not set the context in which it operates and that "man's life qua man" is (...)
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  8. David M. Rasmussen & James Swindal (eds.) (2002). Jürgen Habermas. Sage Publications.score: 60.0
    This is the first systematic assessment of the work of Jürgen Habermas - the key theorist of the later Frankfurt School, whose writing has had a major impact on social theory and sociology. These four volumes comprise the key secondary literature on Habermas. Edited by David Rasmussen and James Swindal, leading commentators on Habermas's work, this will be the standard reference work on one of the canonical theorists of the 20th century. VOLUME ONE: THE FOUNDATIONS OF HABERMAS'S PROJECT Habermas (...)
     
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  9. Douglas B. Rasmussen & Douglas J. Den Uyl (2008). Norms of Liberty : Challenges and Prospects. In Aeon J. Skoble (ed.), Reading Rasmussen and Den Uyl: Critical Essays on Norms of Liberty. Lexington Books.score: 60.0
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  10. Dennis C. Rasmussen (2008). The Problems and Promise of Commercial Society: Adam Smith's Response to Rousseau. Penn State University Press.score: 60.0
    In this first book-length comparative study of these leading eighteenth-century thinkers, Dennis Rasmussen highlights Smith's sympathy with Rousseau's concerns and analyzes in depth the ways in which Smith crafted his arguments to defend ...
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  11. Andrew M. Bailey, Joshua Rasmussen & Luke van Horn (2011). No Pairing Problem. Philosophical Studies 154 (3):349-360.score: 30.0
    Many have thought that there is a problem with causal commerce between immaterial souls and material bodies. In Physicalism or Something Near Enough, Jaegwon Kim attempts to spell out that problem. Rather than merely posing a question or raising a mystery for defenders of substance dualism to answer or address, he offers a compelling argument for the conclusion that immaterial souls cannot causally interact with material bodies. We offer a reconstruction of that argument that hinges on two premises: Kim’s Dictum (...)
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  12. Daniel Howard-Snyder, Joshua Rasmussen & Andrew Cullison (2013). On Whitcomb's Grounding Argument for Atheism. Faith and Philosophy 30 (2):198-204.score: 30.0
    Dennis Whitcomb argues that there is no God on the grounds that (i) God is supposed to be omniscient, yet (ii) nothing could be omniscient due to the nature of grounding. We give a formally identical argument that concludes that one of the present co-authors does not exist. Since he does exist, Whitcomb’s argument is unsound. But why is it unsound? That is a difficult question. We venture two answers. First, one of the grounding principles that the argument relies on (...)
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  13. Larry L. Rasmussen, Normand M. Laurendeau & Dan Solomon (2011). Introduction to “the Energy Transition: Religious and Cultural Perspectives”. Zygon 46 (4):872-889.score: 30.0
    Abstract Energy typically is discussed in terms of science, technology, economics, and politics. Little attention has been given to fundamental religious and ethical questions surrounding the upcoming transition to renewable energy. The essays in this thematic section seek to redress that deficiency. This introductory essay raises some key questions and summarizes various presentations on energy and religion, as these were held at the 2010 conference of the Institute on Religion in an Age of Science (IRAS). Some presentations described the energy (...)
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  14. Joshua Rasmussen (2009). From a Necessary Being to God. International Journal for Philosophy of Religion 66 (1):1 - 13.score: 30.0
    Not a lot of work on theistic arguments has been devoted to drawing connections between a necessary being and theistic properties. In this paper, I identify novel paths from a necessary being to certain theistic properties: volition, infinite power, infinite knowledge, and infinite goodness. The steps in those paths are an outline for future work on what William Rowe (The Cosmological Argument, 1975, p. 6) has called “stage II” of the cosmological argument.
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  15. Joshua Rasmussen (2010). From States of Affairs to a Necessary Being. Philosophical Studies 148 (2):183 - 200.score: 30.0
    I develop new paths to the existence of a concrete necessary being. These paths assume a metaphysical framework in which there are abstract states of affairs that can obtain or fail to obtain. One path begins with the following causal principle: necessarily, any contingent concrete object possibly has a cause. I mark out steps from that principle to a more complex causal principle and from there to the existence of a concrete necessary being. I offer a couple alternative causal principles (...)
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  16. Joshua Rasmussen (2012). Presentists May Say Goodbye to A-Properties. Analysis 72 (2):270-276.score: 30.0
    Philosophers of time say that if presentism is true (i.e. if reality is comprised solely of presently existing things), then a complete description of reality must contain tensed terms, such as ‘was’, ‘presently is’ and ‘will be’. I counter this viewpoint by explaining how the presentist may de-tense our talk about times. I argue, furthermore, that, since the A-theory of time denies the success of any such de-tensing strategy, presentism is not a version of the A-theory – contrary to the (...)
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  17. Joshua Rasmussen (2010). A New Argument for a Necessary Being. Australasian Journal of Philosophy 89 (2):351 - 356.score: 30.0
    I present a new argument for the thesis that there is a necessarily existing, causally powerful entity?a necessary being. The outline of the argument is this: (i) necessarily, every beginning of a certain sort S (which I'll specify) can have a cause; (ii) a beginning to the existence of all non-necessarily existing things would be of sort S; (iii) such a beginning can obtain; (iv) such a beginning cannot be caused unless there is a necessary being; therefore, (v) there is (...)
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  18. Stig Alstrup Rasmussen (1985). Quasi-Realism and Mind-Dependence. Philosophical Quarterly 35 (139):185-191.score: 30.0
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  19. Douglas B. Rasmussen (2008). The Importance of Metaphysical Realism for Ethical Knowledge. Social Philosophy and Policy 25 (1):56-99.score: 30.0
    In this essay, I consider whether the alleged demise of metaphysical realism does actually provide a better way for defending the cognitive status of ethical judgments. I argue that the rejection of a realist ontology and epistemology does not help to establish the claim that ethical knowledge is possible. More specifically, I argue that Hilary Putnam's argument does not succeed in making a case for ethical knowledge. In fact, his account of the procedures by which our valuations are warrantedultimately begs (...)
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  20. Nicolas Rasmussen (1993). Facts, Artifacts, and Mesosomes: Practicing Epistemology with the Electron Microscope. Studies in History and Philosophy of Science Part A 24 (2):227-265.score: 30.0
  21. Will Rasmussen (2009). The Realism of Universals in Plato and Nyāya. Journal of Indian Philosophy 37 (3):231-252.score: 30.0
    It has become commonplace in introductions to Indian philosophy to construe Plato’s discussion of forms (εἶδος/ἰδέα) and the treatment in Nyāya and Vaiśeṣika of universals ( sāmānya/jāti ) as addressing the same philosophical issue, albeit in somewhat different ways. While such a comparison of the similarities and differences has interest and value as an initial reconnaissance of what each says about common properties, an examination of the roles that universals play in the rest of their philosophical enquiries vitiates this commonplace. (...)
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  22. Lauge Baungaard Rasmussen (2005). The Narrative Aspect of Scenario Building - How Story Telling May Give People a Memory of the Future. AI and Society 19 (3):229-249.score: 30.0
    Scenarios are flexible means to integrate disparate ideas, thoughts and feelings into holistic images, providing the context and meaning of possible futures. The application of narrative scenarios in engineering, development of socio-technical systems or communities provides an important link between general ideas and specification of technical system requirements. They focus on how people use systems through context-related storytelling rather than abstract descriptions of requirements. The quality of scenarios depends on relevant assumptions and authentic scenario stories. In this article, we will (...)
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  23. Joshua Rasmussen (2014). Continuity as a Guide to Possibility. Australasian Journal of Philosophy 92 (3):525-538.score: 30.0
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  24. Josh Rasmussen (2004). On Creating Worlds Without Evil – Given Divine Counterfactual Knowledge. Religious Studies 40 (4):457-470.score: 30.0
    An important question raised in the Molinist debate is, ‘Given God's access to counterfactual knowledge, could God create a world in which free creatures always refrain from evil?’ An affirmative answer suggests that God cannot possess counterfactual knowledge since such knowledge would allow God to create seemingly more desirable worlds than the actual world. However, Alvin Plantinga has argued that it is at least possible that every possible person is transworld depraved – meaning that each person would perform some wrong (...)
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  25. Daniel Rasmussen & Chris Eliasmith (2011). A Neural Model of Rule Generation in Inductive Reasoning. Topics in Cognitive Science 3 (1):140-153.score: 30.0
    Inductive reasoning is a fundamental and complex aspect of human intelligence. In particular, how do subjects, given a set of particular examples, generate general descriptions of the rules governing that set? We present a biologically plausible method for accomplishing this task and implement it in a spiking neuron model. We demonstrate the success of this model by applying it to the problem domain of Raven's Progressive Matrices, a widely used tool in the field of intelligence testing. The model is able (...)
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  26. David M. Rasmussen (1994). How is Valid Law Possible?: A Review of Faktizität Und Geltung by Jürgen Habermas. [REVIEW] Philosophy and Social Criticism 20 (4):21-44.score: 30.0
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  27. Stig Alstrup Rasmussen (1986). Vague Identity. Mind 95 (377):81-91.score: 30.0
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  28. Joshua Rasmussen (2010). Cosmological Arguments From Contingency. Philosophy Compass 5 (9):806-819.score: 30.0
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  29. Stig Alstrup Rasmussen & Jens Ravnkilde (1982). Realism and Logic. Synthese 52 (3):379 - 437.score: 30.0
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  30. D. M. Rasmussen (2010). Conflicted Modernity: Toleration as a Principle of Justice. Philosophy and Social Criticism 36 (3-4):339-352.score: 30.0
    The recognition of conflict puts an end to the idea that cosmopolitanism may be legitimized by a comprehensive doctrine. The article argues that within the limits of a post-secular society, toleration must be conceived as a principle of justice, based on regard for the law, within a society in which not only others’ rights but also other cultures must be respected.
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  31. Douglas J. den Uyl & Douglas B. Rasmussen (2001). Ethical Individualism, Natural Law, and the Primacy of Natural Rights. Social Philosophy and Policy 18 (1):34-69.score: 30.0
    Whether or not Strauss's observation is historically accurate, it does suggest two sets of questions for philosophical examination. (1) Is Strauss correct to view natural duties and natural rights as the same type of ethical concept? Do they serve the same function? Do they work on the same level, and are they necessarily in competition with each other? (2) Does saying that the individual human being is the center of the moral world require that one reject the idea of a (...)
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  32. Nicolas Rasmussen (2001). Evolving Scientific Epistemologies and the Artifacts of Empirical Philosophy of Science: A Reply Concerning Mesosomes. [REVIEW] Biology and Philosophy 16 (5):627-652.score: 30.0
    In a 1993 paper, I argued that empirical treatments of the epistemologyused by scientists in experimental work are too abstract in practice tocounter relativist efforts to explain the outcome of scientificcontroversies by reference to sociological forces. This was because, atthe rarefied level at which the methodology of scientists is treated byphilosophers, multiple mutually inconsistent instantiations of theprinciples described by philosophers are employed by contestingscientists. These multiple construals change within a scientificcommunity over short time frames, and these different versions ofscientific methodology (...)
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  33. Douglas B. Rasmussen (1999). Human Flourishing and the Appeal to Human Nature. Social Philosophy and Policy 16 (01):1-.score: 30.0
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  34. David M. Rasmussen (1975). The Symbolism of Marx: From Alienation to Fetishism. Philosophy and Social Criticism 3 (1):41-55.score: 30.0
  35. James William Bernauer & David M. Rasmussen (eds.) (1987/1988). The Final Foucault. Mit Press.score: 30.0
    His final set of lectures at the College de France, described here by Thomas Flynn, focused on the concept of truth-telling as a moral virtue in the ancient ...
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  36. Douglas B. Rasmussen & Douglas J. den Uyl (2011). Commentary on Sterba. Journal of Social Philosophy 42 (4):416-427.score: 30.0
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  37. Lauge Baungaard Rasmussen (2013). Cultural Visions of Technology. AI and Society 28 (2):177-188.score: 30.0
    The essential premise of the human-centered technology paradigm was clearly formulated by Howard Rosenbrock in the 1970s: technology should enrich rather than impoverish people’s work and life conditions. The increasing influence of technology in modern societies has been seen by some as offering great promise for the future, but by others as creating the electronic surveillance and/or manipulation of human genes, minds and beliefs. This paper approaches technological worlds as cultural visions in order to discuss and reflect the paradoxical process (...)
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  38. Nicolas Rasmussen (1995). Mitochondrial Structure and the Practice of Cell Biology in the 1950s. Journal of the History of Biology 28 (3):381 - 429.score: 30.0
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  39. Will Rasmussen, Resolving Inconsistencies in Plato: The Problem of Socratic Wisdom in the Apology and the Charmides.score: 30.0
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  40. David M. Rasmussen (2003). Reasonability, Normativity, and the Cosmopolitan Imagination: Arendt, Korsgaard, and Rawls. Continental Philosophy Review 36 (2):97-112.score: 30.0
    In this essay I consider the normative implications of the notion of reasonability for the construction of an idea of public reason that is cosmopolitan in scope. First, I consider the argument for the distinction between reason and reasonability in the work of Sibley and Rawls. Second, I evaluate the normative implications of reasonability through a consideration of Korsgaard's recent work. Third, I argue for a notion of reasonability that moves us beyond a Kantian concept of autonomy through a consideration (...)
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  41. Stig Alstrup Rasmussen (1990). Supervaluational Anti-Realism and Logic. Synthese 84 (1):97 - 138.score: 30.0
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  42. Richard Kearney & David M. Rasmussen (eds.) (2001). Continental Aesthetics: Romanticism to Postmodernism: An Anthology. Blackwell Publishers.score: 30.0
    The range and significance of the primary sources presented, together with the editors' introductions, make this volume essential for anyone interested in ...
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  43. Connie Xiaokang Yu, Maria Luisa Dalla Chiara, Fraser MacBride, Dale Jacquette, Maarten Marx, Stig Alstrup Rasmussen & Sven Ove Hansson (2004). Book Reviews. [REVIEW] Studia Logica 77 (1):619-624.score: 30.0
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  44. Ana Smith Iltis & Lisa M. Rasmussen (2005). Patient Ethics and Responsibilities. Journal of Medicine and Philosophy 30 (2):131 – 137.score: 30.0
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  45. I. Kollemorten, C. Strandberg, B. M. Thomsen, O. Wiberg, T. Windfeld-Schmidt, V. Binder, L. Elsborg, C. Hendriksen, E. Kristensen, J. R. Madsen, M. K. Rasmussen, L. Willumsen, H. R. Wulff & P. Riis (1981). Ethical Aspects of Clinical Decision-Making. Journal of Medical Ethics 7 (2):67-69.score: 30.0
    The aim of the present investigation was to describe and to classify significant ethical problems encountered by the members of the staff during the daily clinical work at a hospital medical department. A set of definitions was prepared for the purpose, including the definition of a 'significant ethical problem'. During a three month period 426 inpatients and 173 outpatients were admitted. Significant ethical problems were encountered during the management of 106 in-patients (25 per cent) and 9 out-patients (5 per cent). (...)
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  46. Anne S. Rasmussen & Dorthe Berntsen (2011). The Unpredictable Past: Spontaneous Autobiographical Memories Outnumber Autobiographical Memories Retrieved Strategically. Consciousness and Cognition 20 (4):1842-1846.score: 30.0
  47. M. Bernhaut, E. Gellhorn & A. T. Rasmussen (1953). Experimental Contributions to the Problem of Consciousness. Journal of Neurophysiology 16:21-35.score: 30.0
  48. David M. Rasmussen (1979). Marx: On Labor, Praxis and Instrumental Reason. Studies in East European Thought 20 (3):37-52.score: 30.0
  49. David M. Rasmussen (2007). Special Section: Lorenzo Simpson's the Unfinished Project : Affirming Modernity. Philosophy and Social Criticism 33 (3):309-317.score: 30.0
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  50. Lisa M. Rasmussen (2011). An Ethics Expertise for Clinical Ethics Consultation. Journal of Law, Medicine and Ethics 39 (4):649-661.score: 30.0
    The legitimacy of clinical ethics consultation is often implied to rest on the legitimacy of moral expertise. In turn, moral expertise seems subject to many serious critiques, the success of which implies that clinical ethics consultation is illegitimate. I explore a number of these critiques, and forward “ethics expertise,” as distinct from “moral expertise,” as a way of avoiding these critiques. I argue that “ethics expertise” succeeds in avoiding most of the critiques, captures what clinical ethics consultants might justifiably do, (...)
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