Search results for 'Kyle Arnold' (try it on Scholar)

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  1.  1
    Henry Alexander, Peter Arnold, Muriel Bebeau, Brenda Jo Bredemeier, Eamonn Callan, Jerrold Coombs, Janet Edwards, Marilyn Johnson, Judy Kyle & Charles Levine (1996). JME Referees in 1995. Journal of Moral Education 25 (2):241.
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  2.  6
    Kyle Arnold (2002). Anti-Epiphany and the Jungian Manikin: Toward a Theory of Prepsychotic Perceptual Alterations. Journal of Phenomenological Psychology 33 (2):245-275.
    This paper articulates a psychodynamically informed phenomenological reading of prepsychotic perceptual alterations, which the author calls anti-epiphanies. Several of Carl Jung's experiences of the anti-epiphany, as described in his autobiography Memories, Dreams, Reflections , are taken as exemplar cases. These anti-epiphanies are viewed through a critical psychobiographical lens, in an interpretationwhich tacks back and forth between Jung's childhood, psychological theories, and later prepsychotic experience. It is claimed that Jung's anti-epiphanies are linked to his use of schizoid-narcissistic forms of transitional selfobjects, (...)
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  3.  1
    Matthew Arnold & James Gribble (1967). Matthew Arnold. Collier-Macmillan Macmillan.
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  4. Matthew Arnold (1969). Matthew Arnold and the Education of the New Order: A Selection of Arnold's Writings on Education. London, Cambridge U.P..
     
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  5. Matthew Arnold, Peter Smith & Geoffrey Summerfield (1969). Matthew Arnold and the Education of the New Order a Selection of Arnold's Writings on Education; [Edited] with an Introduction and Notes by Peter Smith and Geoffrey Summerfield. Cambridge University Press.
     
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  6. Matthew Arnold (1973). Matthew Arnold on Education. Harmondsworth,Penguin Education.
     
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  7. Dan Arnold (2014). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Cup.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of (...)
     
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  8. Dan Arnold (2005). Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion. Columbia University Press.
    In _Buddhists, Brahmins, and Belief_, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers (...)
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  9.  40
    Daniel Anderson Arnold (2012). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Columbia University Press.
    Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists believe that the mental continuum is uninterrupted ..
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  10.  11
    Philippe Schlenker, Emmanuel Chemla, Kate Arnold, Alban Lemasson, Karim Ouattara, Sumir Keenan, Claudia Stephan, Robin Ryder & Klaus Zuberbühler (2014). Monkey Semantics: Two ‘Dialects’ of Campbell’s Monkey Alarm Calls. Linguistics and Philosophy 37 (6):439-501.
    We develop a formal semantic analysis of the alarm calls used by Campbell’s monkeys in the Tai forest and on Tiwai island —two sites that differ in the main predators that the monkeys are exposed to. Building on data discussed in Ouattara et al. :e7808, 2009a; PNAS 106: 22026–22031, 2009b and Arnold et al., we argue that on both sites alarm calls include the roots krak and hok, which can optionally be affixed with -oo, a kind of attenuating suffix; (...)
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  11.  49
    N. Scott Arnold (1983). Hume's Skepticism About Inductive Inference. Journal of the History of Philosophy 21 (1):31-56.
    In lieu of an abstract, here is a brief excerpt of the content: Hume's Skepticism about Inductive Inference N. SCOTT ARNOLD IT HAS BEEN A COMMONPLACE among commentators on Hume's philosophy that he was a radical skeptic about inductive inference. In addition, he is alleged to have been the first philosopher to pose the so-called problem of induction. Until recently, however, Hume's argument in this connection has not been subject to very close scrutiny. As attention has become focused on (...)
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  12. Edward Vernon Arnold (1911/1971). Roman Stoicism. Freeport, N.Y.,Books for Libraries Press.
    _Roman Stoicism_, first published in 1911, offers an authoritative introduction to this fascinating chapter in the history of Western philosophy, which throughout the 20 th century has been rediscovered and rehabilitated among philosophers, theologians and intellectual historians. Stoicism played a significant part in Roman history via the public figures who were its adherents ; and, as it became more widely accepted, it assumed the features of a religion. The Stoic approach to physics, the universe, divine providence, ethics, law and humanity (...)
     
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  13. Dan Arnold (2008). Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion. Cup.
    In _Buddhists, Brahmins, and Belief_, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers (...)
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  14. Dan Arnold (2012). Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind. Cup.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of (...)
     
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  15. Matthew Arnold (2009). Culture and Anarchy. Oxford University Press Uk.
    'The men of culture are the true apostles of equality.' Matthew Arnold's famous series of essays, which were first published in book form under the title Culture and Anarchy in 1869, debate important questions about the nature of culture and society that are as relevant now as they have ever been. Arnold seeks to find out 'what culture really is, what good it can do, what is our own special need of it' in an age of rapid social (...)
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  16. Kathleen R. Arnold (2015). Why Don't You Just Talk to Him?: The Politics of Domestic Abuse. Oxford University Press Usa.
    Why Don't You Just Talk to Him? looks at the broad political contexts in which violence, specifically domestic violence, occurs. Kathleen Arnold argues that liberal and Enlightenment notions of the social contract, rationality and egalitarianism -- the ideas that constitute norms of good citizenship -- have an inextricable relationship to violence. According to this dynamic, targets of abuse are not rational, make bad choices, are unable to negotiate with their abusers, or otherwise violate norms of the social contract; they (...)
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  17.  90
    Greg Frost-Arnold, J. Brian Pitts, John Norton, John Manchak, D. Tulodziecki, P. D. Magnus, David Harker & Kyle Stanford, Synopsis and Discussion. Workshop: Underdetermination in Science 21-22 March, 2009. Center for Philosophy of Science.
    This document collects discussion and commentary on issues raised in the workshop by its participants. Contributors are: Greg Frost-Arnold, David Harker, P. D. Magnus, John Manchak, John D. Norton, J. Brian Pitts, Kyle Stanford, Dana Tulodziecki.
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  18. Tom L. Beauchamp, Norman E. Bowie & Denis Gordon Arnold (eds.) (2008). Ethical Theory and Business. Pearson/Prentice Hall.
     
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  19. Denis G. Arnold & Norman E. Bowie (2003). Sweatshops and Respect for Persons. Business Ethics Quarterly 13 (2):221-242.
    This article applies the Kantian doctrine of respect for persons to the problem of sweatshops. We argue that multinational enterprises are properly regarded as responsible for the practices of their subcontractors and suppliers. We then argue that multinational enterprises have the following duties in their offshore manufacturing facilities: to ensure that local labor laws are followed; to refrain from coercion; to meet minimum safety standards; and to provide a living wage for employees. Finally, we consider and reply to the objection (...)
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  20.  22
    Breda Sweeney, Don Arnold & Bernard Pierce (2010). The Impact of Perceived Ethical Culture of the Firm and Demographic Variables on Auditors' Ethical Evaluation and Intention to Act Decisions. Journal of Business Ethics 93 (4):531 - 551.
    This study examined the impact of perceived ethical culture of the firm and selected demographic variables on auditors' ethical evaluation of, and intention to engage in, various time pressure-induced dysfunctional behaviours. Four audit cases and questionnaires were distributed to experienced pre-manager level auditors in Ireland and the U. S. The findings revealed that while perceived unethical pressure to engage in dysfunctional behaviours and unethical tone at the top were significant in forming an ethical evaluation, only perceived unethical pressure had an (...)
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  21.  34
    Donald F. Arnold, Richard A. Bernardi, Presha E. Neidermeyer & Josef Schmee (2007). The Effect of Country and Culture on Perceptions of Appropriate Ethical Actions Prescribed by Codes of Conduct: A Western European Perspective Among Accountants. [REVIEW] Journal of Business Ethics 70 (4):327 - 340.
    Recognizing the growing interdependence of the European Union and the importance of codes of conduct in companies’ operations, this research examines the effect of a country’s culture on the implementation of a code of conduct in a European context. We examine whether the perceptions of an activity’s ethicality relates to elements found in company codes of conduct vary by country or according to Hofstede’s (1980, Culture’s Consequences (Sage Publications, Beverly Hills, CA)) cultural constructs of: Uncertainty Avoidance, Masculinity/Femininity, Individualism, and Power (...)
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  22.  39
    Denis G. Arnold & Laura P. Hartman (2005). Beyond Sweatshops: Positive Deviancy and Global Labour Practices. Business Ethics 14 (3):206–222.
  23.  34
    Dan Arnold (2008). Buddhist Idealism, Epistemic and Otherwise: Thoughts on the Alternating Perspectives of Dharmakīrti. Sophia 47 (1):3-28.
    Some influential interpreters of Dharmakīrti have suggested understanding his thought in terms of a ‘sliding scale of analysis.’ Here it is argued that this emphasis on Dharmakīrti's alternating philosophical perspectives, though helpful in important respects, obscures the close connection between the two views in play. Indeed, with respect to these perspectives as Dharmakīrti develops them, the epistemology is the same either way. Insofar as that is right, John Dunne's characterization of Dharmakīrti's Yogācāra as ‘epistemic idealism ’ may not, after all, (...)
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  24.  19
    Mark P. Aulisio, Robert M. Arnold & Stuart J. Youngner (eds.) (2003). Ethics Consultation: From Theory to Practice. Johns Hopkins University Press.
    In the clinical setting, questions of medical ethics raise a host of perplexing problems, often complicated by conflicting perspectives and the need to make immediate decisions. In this volume, bioethicists and physicians provide a nuanced, in-depth approach to the difficult issues involved in bioethics consultation. Addressing the needs of researchers, clinicians, and other health professionals on the front lines of bioethics practice, the contributors focus primarily on practical concerns -- whether ethics consultation is best done by individuals, teams, or committees (...)
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  25.  47
    Denis G. Arnold (2006). Corporate Moral Agency. Midwest Studies in Philosophy 30 (1):279–291.
    "The main conclusion of this essay is that it is plausible to conclude that corporations are capable of exhibiting intentionality, and as a result that they may be properly understood as moral agents" (p. 281).
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  26.  46
    Denis G. Arnold (2003). Libertarian Theories of the Corporate and Global Capitalism. Journal of Business Ethics 48 (2):155-173.
    Libertarian theories of the normative core of the corporation hold in common the view that is the responsibility of publicity held corporations to return profits to shareholders within the bounds of certain moral side-constraints. Side-constraints may be either weak (grounded in the rules of the game) or strong (grounded in rights). This essay considers libertarian arguments regarding the normative core of the corporation in the context of global capitalism and in the light of actual corporate behavior. First, it is argued (...)
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  27. Megan Crowley-Matoka & Robert M. Arnold (2004). The Dead Donor Rule: How Much Does the Public Care ... And How Much Should. Kennedy Institute of Ethics Journal 14 (3):319-332.
    : In this brief commentary, we reflect on the recent study by Siminoff, Burant, and Youngner of public attitudes toward "brain death" and organ donation, focusing on the implications of their findings for the rules governing from whom organs can be obtained. Although the data suggest that many seem to view "brain death" as "as good as dead" rather than "dead" (calling the dead donor rule into question), we find that the study most clearly demonstrates that understanding an individual's definition (...)
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  28.  85
    Denis G. Arnold (2003). Exploitation and the Sweatshop Quandary. Business Ethics Quarterly 13 (2):243-256.
  29.  18
    Renee Kyle & Susan Dodds (2009). Avoiding Empty Rhetoric: Engaging Publics in Debates About Nanotechnologies. Science and Engineering Ethics 15 (1):81-96.
    Despite the amount of public investment in nanotechnology ventures in the developed world, research shows that there is little public awareness about nanotechnology, and public knowledge is very limited. This is concerning given that nanotechnology has been heralded as ‘revolutionising’ the way we live. In this paper, we articulate why public engagement in debates about nanotechnology is important, drawing on literature on public engagement and science policy debate and deliberation about public policy development. We also explore the significance of timing (...)
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  30.  53
    Dan Arnold (2006). On Semantics and Saṃketa: Thoughts on a Neglected Problem with Buddhist Apoha Doctrine. [REVIEW] Journal of Indian Philosophy 34 (5):415-478.
    “...a theory of meaning for a particular language should be conceived by a philosopher as describing the practice of linguistic interchange by speakers of the language without taking it as already understood what it is to have a language at all: that is what, by imagining such a theory, we are trying to make explict." – Michael Dummer (2004: 31).
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  31.  23
    Dan Arnold (2005). Is Svasaṃvitti Transcendental? A Tentative Reconstruction Following Śāntarakṣita. Asian Philosophy 15 (1):77 – 111.
  32. Denis G. Arnold & Keith Bustos (2005). Business, Ethics, and Global Climate Change. Business and Professional Ethics Journal 24 (1/2):103-130.
    After providing a brief history of global climate change, we consider and reject the influential position that free markets and responsive democracies relieve corporations of obligations to protect the environment. Five main objections to the free market view are presented, focusing in particular on the roles of business organizations in the transportation and electricity generation sectors. Ethically grounded management and public policy recommendations are offered.
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  33. Peter J. Arnold (1997). Sports, Ethics and Education. Cassell.
  34.  13
    Stuart J. Youngner & Robert M. Arnold (2001). Philosophical Debates About the Definition of Death: Who Cares? Journal of Medicine and Philosophy 26 (5):527 – 537.
    Since the Harvard Committees bold and highly successful attempt to redefine death in 1968 (Harvard Ad Hoc committee, 1968), multiple controversies have arisen. Stimulated by several factors, including the inherent conceptual weakness of the Harvard Committees proposal, accumulated clinical experience, and the incessant push to expand the pool of potential organ donors, the lively debate about the definition of death has, for the most part, been confined to a relatively small group of academics who have created a large body of (...)
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  35.  98
    Peter J. Arnold (1992). Sport as a Valued Human Practice: A Basis for the Consideration of Some Moral Issues in Sport. Journal of Philosophy of Education 26 (2):237–255.
  36. Jack Arnold & Stewart Shapiro (2007). Where in the (World Wide) Web of Belief is the Law of Non-Contradiction? Noûs 41 (2):276–297.
    It is sometimes said that there are two, competing versions of W. V. O. Quine’s unrelenting empiricism, perhaps divided according to temporal periods of his career. According to one, logic is exempt from, or lies outside the scope of, the attack on the analytic-synthetic distinction. This logic-friendly Quine holds that logical truths and, presumably, logical inferences are analytic in the traditional sense. Logical truths are knowable a priori, and, importantly, they are incorrigible, and so immune from revision. The other, radical (...)
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  37.  21
    Sheldon Krimsky, L. S. Rothenberg, P. Stott & G. Kyle (1996). Financial Interests of Authors in Scientific Journals: A Pilot Study of 14 Publications. Science and Engineering Ethics 2 (4):395-410.
    Disclosure of financial interests in scientific research is the centerpiece of the new conflict of interest regulations issued by the U.S. Public Health Service and the National Science Foundation that became effective October 1, 1995. Several scientific journals have also established financial disclosure requirements for contributors. This paper measures the frequency of selected financial interests held among authors of certain types of scientific publications and assesses disclosure practices of authors. We examined 1105 university authors (first and last cited) from Massachusetts (...)
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  38.  77
    Peter J. Arnold (1984). Sport, Moral Education and the Development of Character. Journal of Philosophy of Education 18 (2):275–281.
  39. Dan Arnold (2009). Svasamvitti as Methodological Solipsism: Narrow Content and the Problem of Intentionality in Buddhist Philosophy of Mind. In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press
     
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  40.  81
    Denis G. Arnold (1997). Introspection and its Objects. Journal of Philosophical Research 22 (April):87-94.
    Traditionally conceived, introspection is a form of nonsensuous perception that allows the mind to scrutinize at least some of its own states while it is experiencing them. The traditional account of introspection has been in disrepute ever since Ryle argued that the very idea of introspection is a logical muddle. Recent critics such as William Lyons, John Searle, and Sydney Shoemaker argue that this disrepute is well-deserved. Three distinct objections to the traditional account of introspection are considered and rejected. It (...)
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  41.  34
    Peter J. Arnold (2005). Somaesthetics, Education, and the Art of Dance. Journal of Aesthetic Education 39 (1):48-64.
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  42.  38
    N. Scott Arnold (2009). The Endangered Species Act, Regulatory Takings, and Public Goods. Social Philosophy and Policy 26 (2):353-377.
    The Endangered Species Act (ESA) can impose significant limitations on what landowners may do with their property, especially as it pertains to development. These restrictions imposed by the ESA are part of a larger controversy about the reach of the of the Fifth Amendment, which says that private property shall not be taken for public use without just compensation. The question this paper addresses is whether these restrictions require compensation. The paper develops a position on the general question of compensation (...)
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  43.  19
    Dan Arnold, Madhyamaka Buddhism. Internet Encyclopedia of Philosophy.
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  44.  44
    N. Scott Arnold (1987). Why Profits Are Deserved. Ethics 97 (2):387-402.
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  45.  19
    Robert A. Pearlman, Steven H. Miles & Robert M. Arnold (1993). Contributions of Empirical Research to Medical Ethics. Theoretical Medicine and Bioethics 14 (3).
    Empirical research pertaining to cardiopulmonary resuscitation (CPR), clinician behaviors related to do-not-resuscitate (DNR) orders and substituted judgment suggests potential contributions to medical ethics. Research quantifying the likelihood of surviving CPR points to the need for further philosophical analysis of the limitations of the patient autonomy in decision making, the nature and definition of medical futility, and the relationship between futility and professional standards. Research on DNR orders has identified barriers to the goal of patient involvement in these life and death (...)
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  46.  40
    Dan Arnold (2001). How to Do Things with Candrakirti: A Comparative Study in Anti-Skepticism. Philosophy East and West 51 (2):247-279.
    Two strikingly similar critiques of epistemological foundationalism are examined: J. L. Austin's critique of A. J. Ayer in the former's "Sense and Sensibilia," and part of Candrakīrti's critique of Dignāga in the first chapter of the "Prasannapadā." With respect to Austin, it is argued that his writings on epistemology in fact relate quite closely to his better-known philosophy of speech acts, and that the appeal to ordinary language is part of a transcendental argument against the possibility of radical skepticism. It (...)
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  47.  18
    Robert M. Arnold & Lachlan Forrow (1993). Empirical Research in Medical Ethics: An Introduction. Theoretical Medicine and Bioethics 14 (3):195-196.
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  48.  62
    Dan Arnold (2008). Dharmakīrti's Dualism: Critical Reflections on a Buddhist Proof of Rebirth. Philosophy Compass 3 (5):1079-1096.
    Dharmakīrti, elaborating one of the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism. At the same time, Dharmakīrti himself may turn out to be vulnerable to some of the same kinds of arguments pressed against physicalists. It is revealing, then, that in arguing against physicalism himself, Dharmakīrti does not have available to him what some would judge to be more promising arguments for dualism (arguments, in particular, following Kant's 2nd (...)
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  49.  54
    N. Scott Arnold (1987). Hume's Skepticism in the Treatise of Human Nature. Journal of the History of Philosophy 25 (3):450-452.
  50.  48
    Felix Arnold (1906). The So-Called Hedonist Paradox. International Journal of Ethics 16 (2):228-234.
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