Search results for 'Lynda Haas' (try it on Scholar)

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  1.  2
    Lynda Haas (1993). Of Waters and Women: The Philosophy of Luce Irigaray. Hypatia 8 (4):150-159.
  2.  11
    Lynda Haas (1993). Review: Of Waters and Women: The Philosophy of Luce Irigaray. [REVIEW] Hypatia 8 (4):150 - 159.
    This article reviews three recent books that enhance our understanding of the work of French feminist Luce Irigaray: Marine Lover of Friedrich Nietzsche and The Irigaray Reader (both by Irigaray), and Philosophy in the Feminine, a commentary on Irigaray's work by Margaret Whitford. The author emphasizes a dynamic reading of Irigaray's philosophy and integrates theoretical concepts with poetic/utopian passages from the works.
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  3. Andrew Haas (2007). The Irony of Heidegger: An Essay. Continuum.
    This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary. Heidegger_begins_ Being (...)
     
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  4.  4
    Arthur L. Caplan, Daniel Callahan & Janet Haas (1987). Ethical & Policy Issues in Rehabilitation Medicine. Hastings Center Report 17 (4):1-20.
    The field of medical rehabilitation is relatively new.... Until recently, the ethical problems of this new field were neglected. There seemed to be more pressing concerns as rehabilitation medicine struggled to establish itself, sometimes in the face of considerable skepticism or hostility. There also seemed no pressing moral questions of the kind and intensity to be encountered, say, in high-technology acute care medicine or genetic engineering.... Those in biomedical ethics could and did easily overlook the quiet, less obtrusive issues of (...)
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  5.  9
    Michael Haas (1992). Polity and Society: Philosophical Underpinnings of Social Science Paradigms. Praeger.
    Haas deconstructs competing paradigms in political science and sociology in order to demonstrate metaphysical, methodological, and normative assumptions that ...
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  6.  1
    Eric Klopfer, Jason Haas & Henry Jenkins (2012). The More We Know: Nbc News, Educational Innovation, and Learning From Failure. The MIT Press.
    In 2006, young people were flocking to MySpace, discovering the joys of watching videos of cute animals on YouTube, and playing online games. Not many of them were watching network news on television; they got most of their information online. So when NBC and MIT launched iCue, an interactive learning venture that combined social networking, online video, and gaming in one multimedia educational site, it was perfectly in tune with the times. iCue was a surefire way for NBC to reach (...)
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  7.  7
    David Colander, Michael Goldberg, Armin Haas, Katarina Juselius, Alan Kirman, Thomas Lux & Brigitte Sloth (2009). The Financial Crisis and the Systemic Failure of the Economics Profession. Critical Review 21 (2-3):249-267.
    ABSTRACT Economists not only failed to anticipate the financial crisis; they may have contributed to it?with risk and derivatives models that, through spurious precision and untested theoretical assumptions, encouraged policy makers and market participants to see more stability and risk sharing than was actually present. Moreover, once the crisis occurred, it was met with incomprehension by most economists because of models that, on the one hand, downplay the possibility that economic actors may exhibit highly interactive behavior; and, on the other, (...)
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  8.  75
    G. Haas (2008). Book Review: Stephen J. Grabill, Rediscovering the Natural Law in Reformed Theological Ethics (Grand Rapids, MI: Eerdmans, 2006). X + 310 Pp. 21.99/US$38 (Pb), ISBN 978--0--8028--6313--. [REVIEW] Studies in Christian Ethics 21 (1):133-137.
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  9.  41
    Nikos Kalampalikis & Valérie Haas (2008). More Than a Theory: A New Map of Social Thought. Journal for the Theory of Social Behaviour 38 (4):449-459.
    In this article we revisit two different temporal phases related to the main publication of Serge Moscovici's book La Psychanalyse, son image et son public together with two key promissing notions of the theory, cognitive polyphasia and anchoring. The first phase, initiated by the durkheimian cercle, will give us the occasion to retrieve the traces of the fascinating intellectual debate about collective psychology that was involved in producing ¨frontier¨ propositions and renewing their perspectives in today's light, namely throught cognitive polyphasia. (...)
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  10.  34
    Andrew Haas (2015). Notes on Time and Aspect. International Journal of Philosophical Studies 23 (4):504-517.
    What is time? Neither the numbering of the motion of things nor their schema, but their way of being. In language, time shows itself as tense. But every verb has both tense and aspect. So what is aspect? Irreducible to tense, it is the way in which anything is at any time whatsoever. Thus the way things are, their being, is not merely temporal – for it is just as aspectual.
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  11. G. Haas (2003). Book Review: Christian Moral Realism: Natural Law, Narrative, Virtue, and the Gospel. [REVIEW] Studies in Christian Ethics 16 (2):93-96.
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  12.  53
    Daniel Haas (2013). In Defense of Hard-Line Replies to the Multiple-Case Manipulation Argument. Philosophical Studies 163 (3):797-811.
    I defend a hard-line reply to Derk Pereboom’s four-case manipulation argument. Pereboom accuses compatibilists who take a hard-line reply to his manipulation argument of adopting inappropriate initial attitudes towards the cases central to his argument. If Pereboom is correct he has shown that a hard-line response is inadequate. Fortunately for the compatibilist, Pereboom’s list of appropriate initial attitudes is incomplete and at least one of the initial attitudes he leaves out provides room for a revised hard-line reply to be successfully (...)
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  13.  18
    Arthur Haas (1938). Modern Physics and Religion. New Scholasticism 12 (1):1-8.
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  14.  38
    Nancy S. Haas (1997). Overcoming the Barriers of Entropy to Joy. Semiotics:95-104.
  15. Michael Behrent, David Berry, Lucia Bonfreschi, Warren Breckman, Michael Scott Christofferson, Stuart Elden, William Gallois, Ron Haas, Ethan Kleinberg, Samuel Moyn, Philippe Poirrier, Christophe Premat & Alan D. Schrift (2004). After the Deluge: New Perspectives on the Intellectual and Cultural History of Postwar France. Lexington Books.
    Motivated by a desire to narrate and contextualize the deluge of "French theory," After the Deluege showcases recent work by today's brightest scholars of French intellectual history that historicizes key debates, figures, and turning points in the postwar era of French thought.
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  16.  4
    Gordian Haas (forthcoming). A Brief Remark on Non-Prioritized Belief Change and the Monotony Postulate. Acta Analytica:1-4.
    The AGM success postulates for belief expansions and revisions have been widely criticized. This has resulted in the development of a number of non-prioritized belief change theories that violate these postulates. It is shown that we must also discard the monotony postulate for belief expansions if we abandon the success postulates. Non-prioritized belief change theories should instead fulfill a weaker postulate, which we call Conditional Monotony.
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  17. Fr D. E. Schleiermacher, Roland Haas & Jan Wojcik (1977). The Aphorisms on Hermeneutics From 1805, and 1809/10. Philosophy and Social Criticism 4 (4):367-390.
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  18.  54
    G. Haas (1994). Book Review : Prospects for a Common Morality, Edited by Gene Outka and John P. Reeder, Jr. Princeton, N.J., and London, Princeton University Press, 1992. 302 Pp. 32.50 (Hardback), 12.95 (Paperback). [REVIEW] Studies in Christian Ethics 7 (2):138-141.
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  19.  1
    Jennifer Haas & Katherine Swartz (2007). The Relative Importance of Worker, Firm, and Market Characteristics for Racial/Ethnic Disparities in Employer-Sponsored Health Insurance. Inquiry 44 (3):280-302.
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  20.  12
    Francis J. Haas (1930). Necessitarianism in Contemporary Ethics. Proceedings of the American Catholic Philosophical Association 6:118-125.
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  21.  7
    George C. O. Haas (1924). The Bhakti Cult in Ancient India. [REVIEW] Journal of Philosophy 21 (11):307-307.
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  22.  8
    Alois M. Haas (1978). Mystische Erfahrung und Sprache. Perspektiven der Philosophie 4:315-335.
  23.  5
    Rainer Haas (1970). H. Ott and J. M. Fleteher: The Mediaeval Statutes of the Faculty of Arts of the University of Freiburg Im Breisgau. Texts and Studies in the History of Mediaeval Education, No X; Notre Dame, Indiana 1964, 139 Pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 22 (1):95-96.
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  24.  5
    George C. O. Haas (1923). Zoroastrian Ethics. [REVIEW] Journal of Philosophy 20 (16):445-446.
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  25.  18
    Daniel Haas (2013). Merit, Fit, and Basic Desert. Philosophical Explorations 16 (2):226-239.
    Basic desert is central to the dispute between compatibilists and incompatibilists over the four-case manipulation argument. I argue that there are two distinct ways of understanding the desert salient to moral responsibility; moral desert can be understood as a claim about fitting responses to an agent or as a claim about the merit of the agent. Failing to recognize this distinction has contributed to a stalemate between both sides. I suggest that recognizing these distinct approaches to moral desert will help (...)
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  26.  25
    William Paul Haas (1965). Theology at the State University. Thought: A Journal of Philosophy 40 (4):506-514.
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  27.  12
    Nancy S. Haas (1996). Cultivating Relatedness and the Semiotic Self. Semiotics:151-159.
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  28.  12
    Francis J. Haas (1941). Philosophy and Order in the Social Sciences. Proceedings of the American Catholic Philosophical Association 17:33-44.
  29.  12
    Nancy S. Haas (1995). Communicative Signs of Belonging. Semiotics:279-285.
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  30.  34
    W. Haas (1962). The Theory of Translation. Philosophy 37 (141):208 - 228.
    To translate is one thing; to say how we do it, is another. The practice is familiar enough, and there are familiar theories of it. But when we try to look more closely, theory tends to obscure rather than explain, and the familiar practice—an ancient practice, without which Western civilisation is unthinkable—appears to be just baffling, its very possibility a mystery.
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  31.  2
    Gordian Haas (2015). 8 Lewis’ Semantics for Counterfactuals. In Minimal Verificationism: On the Limits of Knowledge. De Gruyter 153-170.
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  32.  5
    Michael Thomas & Rainer Haas (1973). Augustinus von Hippo. Eine Biographie von Peter Brown . Aus dem Englischen übersetzt von Johannes Bernard. Societätsverlag Frankfurt a. Main 1973, 499 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 25 (4):369-373.
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  33.  18
    W. Haas (1953). Value-Judgments. Mind 62 (248):512-517.
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  34.  4
    Jonathan Haas (1998). A Brief Consideration of Cultural Evolution: Stages, Agents, and Tinkering. Complexity 3 (3):12-21.
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  35.  4
    Rainer Haas (1972). Die Lausitzer Prediger-Gesellschaft zu Leipzig (Sorabia). Zeitschrift für Religions- Und Geistesgeschichte 24 (1):46-56.
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  36.  4
    Rainer Haas (1971). Oekumenische Texte und Studien. 36: Hochkirche heute. 68 pp. 39: Carl Wagener: Das Geheimnis der Bosheit. 84 pp. Oekumenischer Verlag Dr. R. F. Edel, Marburg an der Lahn 1970. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 23 (4):384-384.
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  37.  4
    Michael Thomas & Rainer Haas (1973). Augustinus von Hippo. Eine Biographie von Peter Brown (Oxford). Aus dem Englischen übersetzt von Johannes Bernard. Societätsverlag Frankfurt a. Main 1973, 499 pp. (Engl. Originalausgabe ,,Augustine of Hippo. A biographiy. Ed. Faber and Faber, London.). [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 25 (4):369-373.
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  38.  5
    Ken Haas (2004). " Click on This!": Technology Training for Teaching Professionals. Inquiry 9 (1).
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  39.  5
    Shirley A. Roe, Ronald Rainger, John F. Cornell, James J. Bono, Pietro Corsi & William J. Haas (1985). The JHB Bookshelf. Journal of the History of Biology 18 (3):439-446.
  40.  1
    William Haas (1972). Meanings and Rules. Proceedings of the Aristotelian Society 73:135 - 155.
  41.  4
    Czesław Lejewski & William Haas (1975). Syntax and Semantics of Ordinary Language. Aristotelian Society Supplementary Volume 49:127 - 169.
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  42. John M. Haas (2007). Person and Human Being in the UNESCO Declaration on Bioethics and Human Rights. The National Catholic Bioethics Quarterly 7 (1):41-50.
     
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  43.  5
    Rainer Haas (1971). G. J. Cuming, A History of Anglican Liturgy. Macmillan & Co., London 1969, 450 Pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 23 (1):183-184.
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  44.  2
    Peter M. Haas (2015). Post Hegemonic Global Governance. Japanese Journal of Political Science 16 (3):434-441.
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  45.  5
    Rainer Haas (1972). Win f ried Zeller: Frömmigkeit in Hessen. Beiträge zur Hessischen Kirchengeschichte. Herausgegeben von Bernd Jaspert. N. G. Elwert Verlag, Marburg 1970, 215 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 24 (1):87-87.
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  46.  8
    Guenther Haas (2013). Human Rights and the Ethics of Globalization by Daniel E. Lee and Elizabeth J. Lee. Journal of the Society of Christian Ethics 33 (1):198-199.
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  47.  7
    Hermann Haas & John Voigt (1977). The Next Step in the Evolution of the Human Species. World Futures 15 (1):23-47.
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  48.  6
    A. S. Haas (forthcoming). On a Physical Scientific Approach to Transpersonal Psychology. International Journal of Transpersonal Studies.
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  49.  12
    Andrew Haas (2012). The Birth of Language Out of the Spirit of Improvisation. International Journal of Philosophical Studies 20 (3):331-347.
    Abstract What is the origin of language? For Levinas, from Aristotle to von Humboldt, the tradition of Western metaphysics has understood language as a representation of reality, going beyond or transcending experience. In this way, language is a metaphor that substitutes for experience?and all language is originally metaphorical. Experience however, is essentially inexpressible?for it not only transcends language, but it does so because experience is always experience of the other, of that which remains infinitely other. And language reminds us of (...)
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  50.  18
    Andrew Haas (2003). The Theatre of Phenomenology. Angelaki 8 (3):73 – 84.
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