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

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  1.  70
    ME Kalderon (1997). The Transparency of Truth. Mind 106 (423):475-497.
    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.  4
    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).
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  3. Dan Zahavi & Uriah Kriegel (2015). For-Me-Ness: What It is and What It is Not. In D. Dahlstrom, A. Elpidorou & W. Hopp (eds.), Philosophy of Mind and Phenomenology. Routledge 36-53.
    The alleged for-me-ness or mineness of conscious experience has been the topic of considerable debate in recent phenomenology and philosophy of mind. By considering a series of objections to the notion of for-me-ness, or to a properly robust construal of it, this paper attempts to clarify to what the notion is committed and to what it is not committed. This exercise results in the emergence of a relatively determinate and textured portrayal of for-me-ness as the authors conceive of it.
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  4.  7
    Marie Guillot (forthcoming). I Me Mine: On a Confusion Concerning the Subjective Character of Experience. Review of Philosophy and Psychology.
    In recent debates on phenomenal consciousness, a distinction is sometimes made, after Levine (2001) and Kriegel (2009), between the “qualitative character” of an experience, i.e. the specific way it feels to the subject (e.g. blueish or sweetish or pleasant), and its “subjective character”, i.e. the fact that there is anything at all that it feels like to her. I argue that much discussion of subjective character is affected by a conflation between three different notions. I start by (...)
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  5.  98
    Miodrag Jovanović (2014). Preispitivanje Pojma Međunarodnog Prava – o Metodološkim Aspektima. Revus 22:121-144.
    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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  6.  1
    Sarah Dillon (2015). Cinematic Incorporation: Literature in My Life Without Me. Film-Philosophy 19:55-66.
    This essay considers the relationship between literature and film through a reading of Isabel Coixet's film My Life Without Me. The first half of the essay explores how two recent theorisations of the term incorporation allow us to read, on the one hand, the film's relationship to Nanci Kincaid's short story 'Pretending the Bed is a Raft' in particular and to literature in general and, on the other, the narrative consequences of the protagonist Ann's decision to keep her terminal illness (...)
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  7.  2
    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.
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  8. Delia Graff Fara (2011). You Can Call Me 'Stupid', ... Just Don't Call Me Stupid. Analysis 71 (3):492-501.
    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 (...)
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  9.  44
    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.
    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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  10.  5
    Lynne Bowyer (2014). Autonomy and Why You Can “Never Let Me Go”. Journal of Bioethical Inquiry 11 (2):139-149.
    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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  11.  1
    Jean-Luc Nancy (2009). Noli Me Tangere: On the Raising of the Body. Fordham University Press.
    Christian parables have retained their force well beyond the sphere of religion; indeed, they share with much of modern literature their status as a form of address: "Who hath ears to hear, let him hear." There is no message without there first being--or, more subtly, without there also being in the message itself--an address to a capacity or an aptitude for listening. This is not an exhortation of the kind "Pay attention!" Rather, it is a warning: if you do not (...)
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  12. Matti Eklund (2009). The Frege–Geach Problem and Kalderon's Moral Fictionalism. Philosophical Quarterly 59 (237):705-712.
    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. Nancey Murphy & Warren S. Brown (2007). Did My Neurons Make Me Do It? Oxford University Press Uk.
    If humans are purely physical, and if it is the brain that does the work formerly assigned to the mind or soul, then how can it fail to be the case that all of our thoughts and actions are determined by the laws of neurobiology? If this is the case, then free will, moral responsibility, and, indeed, reason itself would appear to be in jeopardy. Nancey Murphy and Warren S. Brown here defend a non-reductive version of physicalism whereby humans are (...)
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  14.  15
    Myra J. Christopher (2007). "Show Me" Bioethics and Politics. American Journal of Bioethics 7 (10):28 – 33.
    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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  15. Jean-Luc Nancy (2003). Noli me tangere: Essai sur la levée du corps. Bayard.
    Noli me tangere - Ne me touche pas : c'est une scène singulière de l'évangile de Jean, et c'est une parole emblématique pour des situations de violence ou de désir. C'est aussi, et d'abord, le rappel lapidaire d'un tabou majeur de toutes les cultures : celui du toucher. Or Marie-Madeleine, à qui cette parole est adressée par Jésus, a connu dans l'hagiographie un destin bien particulier : amante tantôt physique et tantôt mystique du Christ, double féminin et sensuel de l'incarnation (...)
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  16.  3
    Michael Lewis (2011). The Origins and Uses of Self-Awarenesss or the Mental Representation of Me. Consciousness and Cognition 20 (1):120-129.
    This paper explores the meaning and the development of consciousness in the human child. The idea of a self is made up of at least two major aspects. These can be referred to as the machinery of the self and the mental state of the idea of “me”. The machinery of the self involves all unconscious, unreferenced action of the body, including its physiology and its processing of information that in turn includes cognitions and emotional states, which are unavailable (...)
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  17.  11
    Contzen Pereira (2015). A Metaphysical Understanding of “A Scientific Me” Through Psalms. Scientific GOD Journal 6 (7):306-310.
    Vibrations produced through singing of psalms elicit multifaceted computational events within the structures of the cell; enhances the flow of consciousness and makes me aware of what I am and why I am here, for all the things that goes on around me - my life & my world. Singing has always comforted my soul. It conducts my soul within the matter that makes my body and amalgamates with the Holy Spirit, connecting my soul with the Creator and the Cosmos. (...)
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  18.  1
    Michael Cameron (2012). Christ Meets Me Everywhere: Augustine's Early Figurative Exegesis. OUP Usa.
    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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  19.  23
    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.
    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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  20.  31
    William J. Mander (2002). Does God Know What It is Like to Be Me? Heythrop Journal 43 (4):430–443.
    Does God knows what it is like to be me? Scripture and religious tradition seem quite clear that God knows everything about us, even the deepest secrets of our hearts. There is nothing hidden from him. And this is an answer backed up by a more philosophical theology; for among the traditional list of divine attributes is omniscience: knowing everything that there is to know. The idea, moreover, seems essential to the ordinary religious consciousness, for how can God really help (...)
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  21.  60
    Peter Alward, Comments on Mark Kalderon's “The Open Question Argument, Frege's Puzzle, and Leibniz's Law”.
    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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  22.  32
    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).
    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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  23.  20
    Zhihua Yao (2013). “I Have Lost Me”: Zhuangzi's Butterfly Dream. Journal of Chinese Philosophy 40 (3-4):511-526.
    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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  24.  29
    Bill Faw (2000). My Amygdala-Orbitofrontal-Circuit Made Me Do It. Consciousness and Emotion 1 (1):167-179.
    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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  25.  58
    John Barresi, Black and White Like Me.
    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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  26.  39
    Alison Bailey (1999). Despising an Identity They Taught Me to Claim. In Chris J. Cuomo & Kim Q. Hall (eds.), WHITENESS: FEMINIST PHILOSOPHICAL NARRATIVES.
    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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  27.  29
    Rainer Trapp (1988). » Credo* Me* Cogitare Ergo Scio* Me* Esse1/2 « — Descartes' »Cogito Ergo Sum« Reinterpreted. Erkenntnis 28 (2):253 - 267.
    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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  28.  9
    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.
    (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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  29.  25
    Andrew Fisher (2007). Moral Fictionalism – Mark Eli Kalderon. Philosophical Quarterly 57 (226):145–148.
    A review of Mark Kalderon's book 'Moral Fictionalism'.
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  30.  25
    Peter King, A (Very) Little About Me.
    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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  31.  15
    Solomon Feferman, Three Conceptual Problems That Bug Me (7th Scandinavian Logic Symposium, Uppsala Lecture, Aug.18-20, 1996 Draft).
    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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  32.  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.
    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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  33.  2
    Kenneth Einar Himma (2010). Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else: An Argument for Classical Substance Dualism: Kenneth Einar Himma. Religious Studies 47 (4):431-448.
    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 (...)
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  34.  9
    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.
    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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  35.  5
    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.
    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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  36.  5
    Berislav Žarnić & Bašić (2014). Metanormativna Načela I Normama Vođeno Društveno Međudjelovanje. Revus 22:89-104.
    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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  37.  8
    Richard Rymarz (2012). God Calls Me Miriam [Book Review]. The Australasian Catholic Record 89 (1):126.
    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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  38.  14
    Peter Jaenecke (1982). Grundzüge einer Meßtheorie. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 13 (2):234-279.
    Die Wissenschaftstheorie hat sich in der Vergangenheit hauptsächlich mit dem Aufbau und der Analyse wissenschaftlicher Theorien und den logischen Problemen in ihrem eigenen Gebiet beschäftigt, während Probleme der Wissenschaftspraxis, hier vor allem die theoretischen Grundlagen des Messens, nur am Rande oder gar nicht behandelt wurden. Dies ist insofern bemerkenswert, weil die Messung das wichtigste erfahrungswissenschaftliche Hilfsmittel zur Gewinnung von Erkenntnis darstellt. Beim Messen erfolgt der wichtige Übergang vom Empirischen zum Formalen, indem die empirisch vorliegende Intensität einer Meßgröße durch eine mathematische (...)
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  39.  2
    Theo Wa de Wit (2011). 'Only God Can Judge Me' the Secularization of the Last Judgement. Bijdragen 72 (1):77-102.
    The Last Judgement, heaven, hell, purgatory, the wrathful God: today, these notions seem to belong to a remote past we have - thank goodness! - left behind. The more remarkable is that, today, prisoners sometimes refer to the representation of God as Judge, as in the proposition ‘Only God can judge me’ you can find as graffito on a cell wall, or tattooed on the body of an inmate. Is this statement born from defiance of the constitutional state, from fundamentalism, (...)
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  40.  4
    Hubert Schleichert (1970). Über Die Logische Stellung der Relativistischen Meßtheorie. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 1 (2):243-251.
    Wenn die relativistische Längenkontraktion und Zeitdilatation Folgen der Signalmessung sind, führt dies im Falle der nach einer Reise zurückgekehrten Uhr zum Widerspruch mit dem Prinzip, daß ein Meßverfahren nur dann auf die Resultate Auswirkungen hat, wenn es de facto angewendet wird. Hängen dagegen die relativistischen Phänomene nicht von der Verwendung von Signalen ab, dann ist die übliche Deutung der Größe c als maximale Signalgeschwindigkeit nicht möglich. Die Meinung, die Formeln der Lorentz-Transformation seien durch operationistische Überlegungen über Meßmethoden, insbes. über die (...)
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  41.  4
    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.
    (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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  42.  10
    Alexandra Cook, The 'Septie`Me Promenade' of the Reˆveries: A Peculiar Account of Rousseau's Botany?
    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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  43.  3
    Patrick Stokes (2013). Will It Be Me? Identity, Concern and Perspective. Canadian Journal of Philosophy 43 (2):206-226.
    (2013). Will it be me? Identity, concern and perspective. Canadian Journal of Philosophy: Vol. 43, No. 2, pp. 206-226.
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  44.  9
    Halla Beloff (1988). The Eye and the Me: Self‐Portraits of Eminent Photographers. Philosophical Psychology 1 (3):295-311.
    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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  45.  9
    Justin Leiber (1989). Re(Ad) Me; Re(Ad) Myself. Philosophy and Literature 13 (1):134-139.
    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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  46.  5
    Hello John Lucas, About Me.
    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 your (...)
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  47.  1
    D. E. Dulany (2006). What Psychology Means to Me. Mens Sana Monographs 4 (1):36.
    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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    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.
    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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    Thomasine Kushner & David Thomasma (2001). “Help Me Die”. Cambridge Quarterly of Healthcare Ethics 10 (4):451-452.
    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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  50. Meʼ Ḥadash & ir (1994). Sefer Meʼir Netivot. R.M.Y.].
    [1] Ḥeleḳ ha-moʻadim -- [2] Ḥeleḳ parashiyot ha-Torah -- ḥeleḳ 3. Be-ʻinyene midot.
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