Search results for 'ME Kalderon' (try it on Scholar)

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  1. ME Kalderon (1997). The Transparency of Truth. Mind 106 (423):475-497.score: 240.0
    Transparency is the following (alleged) property of truth: if one possesses the concept of truth, then to assert, believe, inquire whether it is true that S just is to assert, believe, inquire whether S (and conversely). It might appear (as it did to Frege in 'Thoughts') that if truth ascriptions were transparent, then the truth predicate must be redundant; but the fact that some truth ascriptions are not transparent-for instance, those that quantify over, name, or describe the proposition(s) to which (...)
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  2. G. Bealer, D. Braun, G. Ebbs, C. L. Elder, A. S. Gillies, J. Jones, M. A. Khalidi, K. Levy, M. K. McGowan & C. L. Stephens (2001). Kalderon, ME, 129. Philosophical Studies 105 (311).score: 120.0
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  3. Mark Eli Kalderon (2005). Moral Fictionalism. Oxford University Press.score: 60.0
    Non-cognitivists deny that moral judgement is belief but claim instead that it is the expression of an emotional attitude. Standardly, non-cognitivists deny that moral sentences even purport to represent moral reality and so have developed non-standard semantics for moral discourse. Mark Eli Kalderon argues for a version of non-cognitivism that eschews such controversial semantics; morality, he argues, is a fiction by means of which our emotional attitudes are conveyed. His book will be essential reading for anyone working across moral (...)
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  4. David R. Hilbert & Mark Eli Kalderon (2000). Color and the Inverted Spectrum. In Steven Davis (ed.), Vancouver Studies in Cognitive Science. New York: Oxford University Press. 187-214.score: 30.0
    If you trained someone to emit a particular sound at the sight of something red, another at the sight of something yellow, and so on for other colors, still he would not yet be describing objects by their colors. Though he might be a help to us in giving a description. A description is a representation of a distribution in a space (in that of time, for instance).
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  5. Mark Eli Kalderon (2008). Metamerism, Constancy, and Knowing Which. Mind 117 (468):549-585.score: 30.0
    When Norm perceives a red tomato in his garden, Norm perceives the tomato and its sensible qualities.
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  6. Mark Eli Kalderon (2001). Reasoning and Representing. Philosophical Studies 105 (2):129-160.score: 30.0
    I argue that logical understanding is not propositional knowledgebut is rather a species of practical knowledge. I further arguethat given the best explanation of logical understanding someversion or another of inferential role semantics must be the correct account of the determinants of logical content.
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  7. Mark Eli Kalderon (2011). The Multiply Qualitative. Mind 120 (478):239-262.score: 30.0
    Shoemaker argues that one could not hold both that the qualitative character of colour experience is inherited from the qualitative character of the experienced colour and that there are faultless forms of variation in colour perception. In this paper, I explain what is meant by inheritance and discuss in detail the problematic cases of perceptual variation. In so doing I argue that these claims are in fact consistent, and that the appearance to the contrary is due to an optional and (...)
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  8. Mark Eli Kalderon (1987). Epiphenomenalism and Content. Philosophical Studies 52 (July):71-90.score: 30.0
  9. Mark Eli Kalderon, Color Pluralism and the Location Problem.score: 30.0
     
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  10. Miodrag Jovanović (2014). Preispitivanje Pojma Međunarodnog Prava – o Metodološkim Aspektima. Revus 22:121-144.score: 24.0
    Ovaj rad se bavi metodološkim aspektima obnovljenih pravno-filozofskih nastojanja da se preispita pojam međunarodnog prava. Posle kratkog osvrta na istoriju pravne filozofije i ključne tačke Hartovog i Kelzenovog pozitivističkog stanovišta, u radu se dalje ispituje na koji način se savremene pravne teorije, kako u pozitivističkoj, tako i u ne-pozitivističkoj tradiciji, bave međunarodnim pravom. Poslednji deo rada predstavlja pokušaj da se skiciraju određene smernice za novi početak u filozofskoj obradi međunarodnog prava. Prvo, istorija rasprava u ovoj oblasti svedoči o tome da (...)
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  11. J. P. Joore (2007). Improving Independence of Elderly People by Introducing Smart Products: The Guide Me Localization Case. Knowledge, Technology and Policy 20 (1):59-69.score: 21.0
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  12. Matti Eklund (2009). The Frege–Geach Problem and Kalderon's Moral Fictionalism. Philosophical Quarterly 59 (237):705-712.score: 18.0
    Mark Eli Kalderon has argued for a fictionalist variant of non-cognitivism. On his view, what the Frege–Geach problem shows is that standard non-cognitivism proceeds uncritically from claims about use to claims about meaning; if non-cognitivism's claims were solely about use it would be on safe ground as far as the Frege–Geach problem is concerned. I argue that Kalderon's diagnosis is mistaken: the problem concerns the non-cognitivist's account of the use of moral sentences too.
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  13. Delia Graff Fara (2011). You Can Call Me 'Stupid', ... Just Don't Call Me Stupid. Analysis 71 (3):492-501.score: 18.0
    In this paper I argue that names are predicates when they occur in the appellation position of 'called'-predications. This includes not only proper names, but all names -- including quote-names of proper names and quote-names of other words or phrases. Thus in "You can call me Al", the proper name 'Al' is a predicate. And in "You can call me 'Al'," the quote-name of 'Al' -- namely ' 'Al' ' -- is also a predicate.
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  14. Peter Alward, Comments on Mark Kalderon's “The Open Question Argument, Frege's Puzzle, and Leibniz's Law”.score: 18.0
    A standard strategy for defending a claim of non-identity is one which invokes Leibniz’s Law. (1) Fa (2) ~Fb (3) (∀x)(∀y)(x=y ⊃ (∀P)(Px ⊃ Py)) (4) a=b ⊃ (Fa ⊃ Fb) (5) a≠b In Kalderon’s view, this basic strategy underlies both Moore’s Open Question Argument (OQA) as well as (a variant formulation of) Frege’s puzzle (FP). In the former case, the argument runs from the fact that some natural property—call it “F-ness”—has, but goodness lacks, the (2nd order) property of (...)
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  15. John Barresi, Black and White Like Me.score: 18.0
    John Griffi n’s classic on racism, Black Like Me (1960), provides an interesting text with which to investigate the development of a dialogical self. Griffi n becomes a black man for only a short period of time, but during that time he develops a black social identity and sense of personal identity, that contrasts radically with his former white identity. When he looks into a mirror on several occasions he engages in a dialogue with himself, as both a black and (...)
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  16. Kathleen B. Solon-Villaneza (2013). Hugo's “Notre Dame De Paris” and Rizal's “Noli Me Tangere”: A Phenomenology of Confluence. Iamure International Journal of Literature, Philosophy and Religion 2 (1).score: 18.0
    The study subjected to scrutiny the context of Rizal’s novel Noli Me Tangere and Hugo’s novel, Notre Dame de Paris in the search for confluence through the two novels’ use of rhetorical devices and imagery. It utilized Kolb’s Experiential Method, Phenomenology, and Interdisciplinary Approach. Primarily, a connection between Hugo and Rizal is established since no studies relating the two writers existed. Gathered evidences proved the historical and biographical connections: the phenomenology of both writers’ existence in the same Romantic milieu, and (...)
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  17. Alison Bailey (1999). Despising an Identity They Taught Me to Claim. In Chris J. Cuomo & Kim Q. Hall (eds.), WHITENESS: FEMINIST PHILOSOPHICAL NARRATIVES.score: 18.0
    This essay is a personal philosophical reflection on particular dilemma privilege-cognizant white feminists face in thinking through how to use privilege in liberatory ways. Privilege takes on a new dimension for whites who resist common defensive or guilt-ridden responses to privilege and struggle to understand the connections between ill-gotten advantages and the genuine injustices that deny humanity to peoples of color. The temptation to despise whiteness and its accompanying privilege is a common response to white privilege awareness and it is (...)
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  18. Bill Faw (2000). My Amygdala-Orbitofrontal-Circuit Made Me Do It. Consciousness and Emotion 1 (1):167-179.score: 18.0
    I have suggested that the prefrontal cortex constitutes an ?executive committee? with five streams coming from posterior cortex and subcortical areas to five pre-frontal executive regions, each of which chairs at least one on-going ?sub-committee? and vies with the other executives for taking over central control of conscious attention and willed action. It is through the dynamic interaction of this executive committee that unified conscious experiences and a sense of continuous self-identity are created. There is growing evidence that the amygdala-orbitofrontal (...)
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  19. Peter King, A (Very) Little About Me.score: 18.0
    I was born in Boston, Lincolnshire (actually in Wyberton West Hospital, which no longer exists), educated (if that's the word) first at St Mary's Primary School (run by nuns at the time, which probably explains a lot about my later career if you're a Freudian, which I'm not. Its new incarnation is here), then at Boston Grammar School . At the latter I successfully navigated 'O'-levels, but nearly half-way through my 'A'-levels I developed a number of extra-curricular interests which distracted (...)
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  20. Eddy Nahmias, Jason Shepard & Shane Reuter (2014). It's OK If 'My Brain Made Me Do It': People's Intuitions About Free Will and Neuroscientific Prediction. Cognition 133 (2):502-516.score: 18.0
    In recent years, a number of prominent scientists have argued that free will is an illusion, appealing to evidence demonstrating that information about brain activity can be used to predict behavior before people are aware of having made a decision. These scientists claim that the possibility of perfect prediction based on neural information challenges the ordinary understanding of free will. In this paper we provide evidence suggesting that most people do not view the possibility of neuro-prediction as a threat to (...)
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  21. Rainer Trapp (1988). » Credo* Me* Cogitare Ergo Scio* Me* Esse1/2 « — Descartes' »Cogito Ergo Sum« Reinterpreted. Erkenntnis 28 (2):253 - 267.score: 18.0
    At first sight one might be tempted to regard Descartes' »cogito ergo sum« as logically true by existential generalisation. This however would neither exhaust the specific epistemic content of »cogito« nor reveal the philosophical peculiarities of »sum« which the author takes to have two ontologically different meanings. The full sense of »cogito ergo sum« finally turns out to be Credo* me* cogitare ergo scio* me* esse1/2. Furthermore this proposition can formally be proved to be true by means of epistemic logic.
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  22. Myra J. Christopher (2007). "Show Me" Bioethics and Politics. American Journal of Bioethics 7 (10):28 – 33.score: 18.0
    Missouri, the "Show Me State," has become the epicenter of several important national public policy debates, including abortion rights, the right to choose and refuse medical treatment, and, most recently, early stem cell research. In this environment, the Center for Practical Bioethics (formerly, Midwest Bioethics Center) emerged and grew. The Center's role in these "cultural wars" is not to advocate for a particular position but to provide well researched and objective information, perspective, and advocacy for the ethical justification of policy (...)
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  23. Robert K. Meyer (2008). Ai, Me and Lewis (Abelian Implication, Material Equivalence and C I Lewis 1920). Journal of Philosophical Logic 37 (2):169 - 181.score: 18.0
    C I Lewis showed up Down Under in 2005, in e-mails initiated by Allen Hazen of Melbourne. Their topic was the system Hazen called FL (a Funny Logic), axiomatized in passing in Lewis 1921. I show that FL is the system MEN of material equivalence with negation. But negation plays no special role in MEN. Symbolizing equivalence with → and defining ∼A inferentially as A→f, the theorems of MEN are just those of the underlying theory ME of pure material equivalence. (...)
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  24. Jaroslav Peregrin, Ještě Několik Poznámek K Tomu, Co Je V Mé Knize.score: 18.0
    Reakce Petra Koťátka na moji odpověď na jeho kritiku mé knihy (‘Struktura, význam, interpretace’, Filosofický časopis 49, 2001, 509-521) se mi jeví být podstatně věcnější a pro mne stravitelnější než jeho předchozí text; a mám pocit, že teď přece jenom některým jeho výhradám lépe rozumím. To mne vede k tomu, abych se ještě k několika bodům našeho sporu ještě jednou alespoň krátce vrátil; omezím se však již jen na to cco se mi jeví jako skutečně zásadně podstatné a nebudu se (...)
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  25. Halla Beloff (1988). The Eye and the Me: Self‐Portraits of Eminent Photographers. Philosophical Psychology 1 (3):295-311.score: 18.0
    Abstract The Me as a socially constructed self presenting itself, is the subject of new conceptual interest. Discourse analysis is the preferred tool for analysis of the linguistic repertoires that we use to order the experience of our selves. But we also present ourselves visually, with some care. An attempt is made to apply a kind of discourse analysis to self?portraits by eminent photographers. Within the process of portraiture and the rules of the pose, professionals should be able to present (...)
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  26. Richard Rymarz (2012). God Calls Me Miriam [Book Review]. Australasian Catholic Record, The 89 (1):126.score: 18.0
    Rymarz, Richard Review(s) of: God calls me Miriam, by Miriam Elizabeth Stulberg, Combermere, ON: Madonna House Publications 2009, pp.299, pb.
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  27. Zhihua Yao (2013). “I Have Lost Me”: Zhuangzi's Butterfly Dream. Journal of Chinese Philosophy 40 (3-4):511-526.score: 18.0
    The parable of the butterfly dream is one of the most interesting and influential passages among Zhuangzi's beautiful writings. This article interprets the butterfly dream from an interdisciplinary approach. The review of mythological and religious sources reveals that the image of the butterfly is widely understood to symbolize the human self or soul. The scientific study of dream experience touches upon the issue of self-consciousness and the sense of two-tiered self. The philosophical and psychological perspectives further highlight the tension between (...)
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  28. Kenneth Einar Himma (2011). Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else : An Argument for Classical Substance Dualism. Religious Studies 47 (4):431 - 448.score: 18.0
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else.In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying on the (...)
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  29. Justin Leiber (1989). Re(Ad) Me; Re(Ad) Myself. Philosophy and Literature 13 (1):134-139.score: 18.0
    I write, as Robert Graves put it in his Oxford poetry lectures, both matador and judge, both as a novelist and as philosopher and literary theorist. Considering the present aggressive stance of literary theorists, detonating, denuding, and deconstructing the humble scrivener's offerings as if works of fiction were the shoulders of midgets on which the giants of critical theory may grind their jackboots, you will think me rash to confess to the jejune offense of novel writing, but I mean not (...)
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  30. Rhuthmos (forthcoming). SOCIOLOGIE – Appel à contribution pour un colloque : « “Métro, boulot, dodo” Quoi de neuf dans nos routines ? » – Lille – 26 et 27 mars 2014. [REVIEW] Rhuthmos.score: 18.0
    Mobilités spatiales et fluidité sociale Appel à contributions pour un colloque « “Métro, boulot, dodo” Quoi de neuf dans nos routines ? » Lille – 26 et 27 mars 2014 Le prochain colloque du MSFS aura lieu à Lille, les 26 et 27 mars 2014. Nous lançons d'ores et déjà l'appel à contributions, en attirant votre attention sur le fait qu'il se clôt le 26 juillet 2013. Ce colloque porte sur les enjeux spatio-temporels des routines de la mobilité quotidienne. Derrière (...)
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  31. Berislav Žarnić & Bašić (2014). Metanormativna Načela I Normama Vođeno Društveno Međudjelovanje. Revus 22:89-104.score: 18.0
    Kritičko čitanje Alchourrónove i Bulyginove skupovnoteorijske defnicije normativnoga sustava pokazuje da njegova deduktivna zatvorenost nije neizbježno svojstvo. Slijedeći von Wrightovu pretpostavku da aksiomi standardne deontične logike opisuju svojstva savršenoga normativnog sustava, uvodi se algoritam za prevođenje iz modalnoga u skupovnoteorijski jezik. Prijevod nam otkriva da plauzibilnost pojedinih metanormativnih načela leži na različitim osnovama. Koristeći se metodološkim pristupom koji prepoznaje različite aktere u normama upravljanome međudjelovanju, pokazuje se da su metanormativna načela obveze drugoga reda upućene različitim ulogama. Poseban slučaj jest zahtjev (...)
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  32. Solomon Feferman, Three Conceptual Problems That Bug Me (7th Scandinavian Logic Symposium, Uppsala Lecture, Aug.18-20, 1996 Draft).score: 18.0
    I will talk here about three problems that have bothered me for a number of years, during which time I have experimented with a variety of solutions and encouraged others to work on them. I have raised each of them separately both in full and in passing in various contexts, but thought it would be worthwhile on this occasion to bring them to your attention side by side. In this talk I will explain the problems, together with some things that (...)
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  33. Bernhard Hommel Lorenza S. Colzato, Ellen R. A. De Bruijn (2012). Up to “Me” or Up to “Us”? The Impact of Self-Construal Priming on Cognitive Self-Other Integration. Frontiers in Psychology 3.score: 18.0
    The degree to which people construe their perceived self as independent from or interdependent with their social environment can vary. We tested whether the current degree of social self-construal predicts the degree to which individuals integrate others into their self-concept. Participants worked through tasks that drew attention to either personal interdependence (e.g., by instructing participants to circle all relational pronouns in a text, such as “we”, “our”, or “us”) or independence (by having them to circle pronouns such as “I”, “my”, (...)
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  34. Hello John Lucas, About Me.score: 18.0
    Hello Mr John Lucas, I go to school in Perth in Western Australia. In the subject mathematics at my school, we were given a project to research a given mathematician and write a report on them. I was given you. I have to incorporate some information about the mathematical times in which you live and to attempt to include details of the contribution that you made to the field of mathematics. I also have to include a short biography of (...)
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  35. Barbara Beyerbach (2005). The Social Foundations Classroom: Themes in Sixty Years of Teachers in Film: Fast Times, Dangerous Minds, Stand on Me. Educational Studies 37 (3):267-285.score: 18.0
    (2005). THE SOCIAL FOUNDATIONS CLASSROOM: Themes in Sixty Years of Teachers in Film: Fast Times, Dangerous Minds, Stand on Me. Educational Studies: Vol. 37, No. 3, pp. 267-285.
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  36. Lynne Bowyer (2014). Autonomy and Why You Can “Never Let Me Go”. Journal of Bioethical Inquiry 11 (2):139-149.score: 18.0
    Kazuo Ishiguro’s book Never Let Me Go is a thoughtful and provocative exploration of what it means to be human. Drawing on insights from the hermeneutic-phenomenology of Martin Heidegger, I argue that the movement of Ishiguro’s story can be understood in terms of actualising the human potential for autonomous action. Liberal theories take autonomy to be concerned with analytically and ethically isolatable social units directing their lives in accordance with self-interested preferences, arrived at by means of rational calculation. However, I (...)
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  37. Alexandra Cook, The 'Septie`Me Promenade' of the Reˆveries: A Peculiar Account of Rousseau's Botany?score: 18.0
    IN an article on Rousseau’s annotations of a popular botany text, Henry Cheyron describes the Genevan philosopher as ‘ce botaniste me´juge´’. 3 The misapprehension of Rousseau’s botanical practice identified by Cheyron has its roots, I believe, in Rousseau’s own depiction of his botanising in the Reˆveries; in the ‘Septie`me promenade’ Rousseau selfconsciously portrays this study as socially isolated, lazy and lacking in direction: ‘La botanique est l’e´tude d’un oisif et paresseux solitaire... Il se prome`ne, il erre librement d’un objet a` (...)
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  38. Patrick Stokes (2013). Will It Be Me? Identity, Concern and Perspective. Canadian Journal of Philosophy 43 (2):206-226.score: 18.0
    (2013). Will it be me? Identity, concern and perspective. Canadian Journal of Philosophy: Vol. 43, No. 2, pp. 206-226.
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  39. Thomasine Kushner & David Thomasma (2001). “Help Me Die”. Cambridge Quarterly of Healthcare Ethics 10 (4):451-452.score: 18.0
    As a medical student doing a rotation, I was feeling positive as we knocked on the door of an elderly lady who I'd seen just 2 days earlier. Even though seriously ill for many months, this patient had always lived life in her own way, refusing to go to a nursing home. It was clear that her condition had deteriorated rapidly, and the nurse informed me privately that she was dying, sooner rather than later.
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  40. D. E. Dulany (2006). What Psychology Means to Me. Mens Sana Monographs 4 (1):36.score: 18.0
    What the title of this article means to me after decades on a university faculty is very broad. It would include topics of my research and writing, of my graduate and undergraduate teaching, and of what I read in the area, including papers that have been submitted to me as editor of the American Journal of Psychology. What I can write here focuses on my research and writing and related metatheoretical views, including what I have considered the deeper and more (...)
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  41. S. J. Goerner (2013). Bringing Forth That Which is Within: How an Invisible Hand Led Me to a Life That “Feels Like My Own”. World Futures 69 (4-6):345 - 358.score: 18.0
    (2013). Bringing Forth That Which is Within: How an Invisible Hand Led me to a Life That “Feels Like My Own”. World Futures: Vol. 69, The Complexity of Life and Lives of Complexity, pp. 345-358.
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  42. Bobbi Dykema Katsanis (2007). Meeting in the Garden: Intertextuality with the Song of Songs in Holbein's Noli Me Tangere. Interpretation 61 (4):402-416.score: 18.0
    In their Noli me tangere images from the Northern Renaissance, Albrecht Dürer and Hans Holbein the Younger depict the encounter between Mary Magdalene and the risen Christ. They provide us images of the holy in humanity, and the human in the holy, in all their dimensions.
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  43. Faith Wambura Ngunjiri (2007). Painting a Counter-Narrative of African Womanhood: Reflections on How My Research Transformed Me. Journal of Research Practice 3 (1):Article M4.score: 18.0
    Whereas writing a dissertation can be a fear-inducing experience for a doctoral student, there exists the possibility of not only learning but also self-transformation that can take place through the process. In this article, I reflect on how my choice of a research approach provided me with a transformative research experience. I will describe portraiture as a critical feminist research method that was culturally relevant in undertaking my study of African women leaders. Through this process of conducting research utilizing portraiture (...)
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  44. Meʼir Ḥadash (1994). Sefer Meʼir Netivot. R.M.Y.].score: 18.0
    [1] Ḥeleḳ ha-moʻadim -- [2] Ḥeleḳ parashiyot ha-Torah -- ḥeleḳ 3. Be-ʻinyene midot.
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  45. Michael Cameron (2012). Christ Meets Me Everywhere: Augustine's Early Figurative Exegesis. Oup Usa.score: 18.0
    In Christ Meets Me Everywhere, Michael Cameron argues that Augustine wanted to train readers of Scripture to transpose themselves into the texts in the same way he did, by the same process of figuration that he found at its core. Tracking Augustine's developing practice of self-transposition into the figures of the biblical texts over the course of his entire career, Cameron shows that this practice is the key to Augustine's hermeneutics.
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  46. Elijah Eliezer Dessler (2004). Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z. Ts. Ṿe-Ḳ.L.L.H.H. Śifte Ḥakhamim.score: 18.0
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
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  47. Elijah Eliezer Dessler (2004). Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z. Śifte Ḥakhamim.score: 18.0
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
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  48. Guṅ-Thaṅ Dkon-Mchog-Bstan-Paʼ & I.-Sgron-Me (2003). Guṅ-Thaṅ Bstan-Paʼi-Sgron-Meʼi Gsuṅ ʼbum. Mi Rigs Dpe Skrun Khaṅ.score: 18.0
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  49. Guṅ-Thaṅ Dkon-Mchog-Bstan-Paʼi-Sgron-Me (2003). Guṅ-Thaṅ Bstan-Paʼi-Sgron-Meʼi Gsuṅ ʼbum. Mi Rigs Dpe Skrun Khaṅ.score: 18.0
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  50. H. Herrman (2007). What Psychiatry Means to Me. Mens Sana Monographs 5 (1):179.score: 18.0
    _Moving in early career from public health physician to psychiatrist gives me a public health view of psychiatry and an interest in pursuing the goals of widening access to community-based services for people with mental disorders and promoting mental health in communities. Training in social medicine in the UK and psychiatry in Australia lead to studies of homelessness in people living with psychotic disorders, the health of family caregivers, assessing quality of life and mental health promotion. Work with the World (...)
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