Search results for 'Matar Daheer' (try it on Scholar)

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  1.  9
    Sameer Y. Al-Abdi, Eman A. Al-Ali, Matar H. Daheer, Yaseen M. Al-Saleh, Khalid H. Al-Qurashi & Maryam A. Al-Aamri (2011). Saudi Mothers' Preferences About Breaking Bad News Concerning Newborns: A Structured Verbal Questionnaire. BMC Medical Ethics 12 (1):15.
    BackgroundBreaking bad news to parents whose newborn has a major disease is an ethical dilemma. In Saudi Arabia, BBN about newborns is performed according to the parental preferences that have been reported from non-Arabic/non-Islamic countries. Saudi mothers' preferences about BBN have not yet been studied. Therefore, we aimed to elicit the preferences of Saudi mothers about BBN concerning newborns.MethodsWe selected a convenience sample of 402 Saudi mothers, aged 18-50 years, who had no previous experience with BBN. We selected them via (...)
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  2.  24
    Anat Biletzki & Anat Matar, Ludwig Wittgenstein. Stanford Encyclopedia of Philosophy.
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  3.  36
    Anat Biletzki & Anat Matar (eds.) (1998). The Story of Analytic Philosophy: Plot and Heroes. Routledge.
    This unique collection looks at analytic philosophy in its historical context. Called into question are its self-image, its relationship with philosophical alternatives, its fruitfulness and even legitimacy in the general philosophical community. This volume is an undertaking by analytic philosophers to address the crisis formed by changing cultural and philosophical trends and movements. Interpreting the crisis by telling the "story" of analytic philosophy, the volume presents its raison d' etre and the motivations, methods, and results of its eminent figures. Contributors (...)
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  4.  7
    Nabil Matar (2006). André du Ryer and Oriental Studies in Seventeenth-Century France, Arcadian Library Series. Common Knowledge 12 (3):520-521.
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  5.  8
    Anat Matar (1997). From Dummett's Philosophical Perspective. W. De Gruyter.
    Introduction: Dummett's Key Traits Following what has been suggested in the preface, in order to understand Dummett's perspective as fully as possible ...
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  6.  3
    Anat Matar (2015). Ménage À Trois: Saying, Showing, Acting. In Annalisa Coliva, Volker Munz & Danièle Moyal-Sharrock (eds.), Mind, Language and Action: Proceedings of the 36th International Wittgenstein Symposium. De Gruyter 157-168.
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  7. Anat Matar (1998). 4 Analytic Philosophy: Rationalism Vs. Romanticism. In Anat Biletzki & Anat Matar (eds.), The Story of Analytic Philosophy: Plot and Heroes. Routledge 71.
     
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  8.  12
    Paul Sheldon Davies, David C. Graves, Justin Leiber & Anat Matar (1995). Book Reviews. [REVIEW] Philosophia 24 (3-4):531-558.
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  9.  13
    Anat Matar (2001). Habermas and Dummett: Beyond Dogmatism and Scepticism. International Journal of Philosophical Studies 9 (3):417 – 430.
    In this article I suggest a way of overcoming the traditional dichotomy between analytic and continental philosophy by pointing at some similarities between apparently disparate philosophical approaches, viz. those of Michael Dummett and Jürgen Habermas. The comparison revolves around the so-called 'paradox of analysis', which poses a dilemma concerning philosophical propositions: these are allegedly shown to be either trivial or unsecured. Both Dummett and Habermas offer ways out of the dilemma, through recognition of the intersection of analysis with life. A (...)
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  10.  3
    N. I. Matar (forthcoming). Andre du Ryer and Oriental Studies in Seventeenth-Century France (Review). Common Knowledge 12 (3):520-521.
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  11.  2
    Anat Biletzki & Anat Matar (1997). David G. Stern,Wittgenstein on Mind and Language. [REVIEW] Pragmatics and Cognitionpragmatics and Cognition 5 (1):177-184.
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  12.  6
    Anat Matar (2004). Review of Patricia Hanna, Bernard Harrison, Word and World: Practices and the Foundation of Language. [REVIEW] Notre Dame Philosophical Reviews 2004 (10).
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  13. A. Biletzki & A. Matar (1997). On Wittgenstein on Mind and Language (David G. Stern). Pragmatics and Cognition 5:177-183.
     
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  14. Anat Biletzki & Anat Matar (eds.) (2002). The Story of Analytic Philosophy: Plot and Heroes. Routledge.
    This unique collection looks at analytic philosophy in its historical context. Prominent philosophers discuss key figures, including Russell and Wittgenstein, methods and results in analytic philosophy to present its story. This volume assesses the challenge posed by changing cultural and philosophical trends and movements.
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  15. Anat Biletzki & Anat Matar (eds.) (2013). The Story of Analytic Philosophy: Plot and Heroes. Routledge.
    This unique collection looks at analytic philosophy in its historical context. Prominent philosophers discuss key figures, including Russell and Wittgenstein, methods and results in analytic philosophy to present its story. This volume assesses the challenge posed by changing cultural and philosophical trends and movements.
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  16. N. Matar (2012). A Note on Alexander Ross and the English Translation of the Qurrhringan. Journal of Islamic Studies 23 (1):76-84.
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  17. Nabil Matar (2015). Europe and the Islamic World: A HistoryBy John Tolan, Gilles Veinstein and Henry Laurens, Translated by Jane Marie Todd, Foreword by John L. Esposito. Journal of Islamic Studies 26 (3):370-374.
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  18. N. I. Matar (2013). Encountering Islam. Joseph Pitts: An English Slave in 17th-Century Algiers and Mecca. A Critical Edition, with Biographical Introduction and Notes of Joseph Pitts of Exeter's 'a Faithful Account of the Religion and Manners of the Mahometans' 1731 * by Paul Auchterlonie. [REVIEW] Journal of Islamic Studies 24 (2):239-241.
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  19. Dina Matar (2012). Foreword. Journal for Cultural Research 16 (2-3):103-104.
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  20. N. Matar (2010). God's Crucible: Islam and the Making of Europe, 570-1215 * by David Levering Lewis. Journal of Islamic Studies 21 (3):424-426.
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  21. Nabil Matar (1991). John Locke and the ‘Turbanned Nations’. Journal of Islamic Studies 2 (1):67-77.
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  22. Amira Ih Matar (1988). Mediterranean and Arab Cultures with Special Reference to Egypt. In J. M. Nyasani (ed.), Philosophical Focus on Culture and Traditional Thought Systems in Development. Konrad Adenauer Foundation
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  23. Anat Matar (2006). Modernism and the Language of Philosophy. Routledge.
    Modernism can be characterised by the acute attention it gives to language, to its potential and its limitations. Philosophers, artists and literary critics working in the first third of the twentieth century emphasized language’s creative potential, but also stressed its inability to express meaning completely and accurately. In particular, modernists shared the belief that the kind of truth sub specie aeterni that was sought by philosophers was either meaningless or was more appropriately expressed by the arts – especially by literature (...)
     
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  24. Anat Matar (2015). Modernism and the Language of Philosophy. Routledge.
    Modernism can be characterised by the acute attention it gives to language, to its potential and its limitations. Philosophers, artists and literary critics working in the first third of the twentieth century emphasized language’s creative potential, but also stressed its inability to express meaning completely and accurately. In particular, modernists shared the belief that the kind of truth _sub specie aeterni_ that was sought by philosophers was either meaningless or was more appropriately expressed by the arts – especially by literature (...)
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  25. Anat Matar (2006). Modernism and the Language of Philosophy. Routledge.
    Modernism can be characterised by the acute attention it gives to language, to its potential and its limitations. Philosophers, artists and literary critics working in the first third of the twentieth century emphasized language’s creative potential, but also stressed its inability to express meaning completely and accurately. In particular, modernists shared the belief that the kind of truth _sub specie aeterni_ that was sought by philosophers was either meaningless or was more appropriately expressed by the arts – especially by literature (...)
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  26. N. I. Matar (1997). Muslims in Seventeenth-Century England. Journal of Islamic Studies 8 (1):63-82.
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  27. N. Matar (2015). Mythologies of the Prophet Muhammad in Early Modern English Culture by Matthew Dimmock. Journal of Islamic Studies 26 (2):243-245.
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  28. N. Matar (2008). Staging Islam in England: Drama and Culture, 1640-1685 * by Matthew Birchwood. Journal of Islamic Studies 19 (3):453-455.
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  29. Haller Matar, Varma Paroma, Rosenberg Lynne, Crone Nathan, Chang Edward, Parvizi Josef, Knight Robert & Shestyuk Avgusta (2015). Temporally Sustained Activity in Lateral Prefrontal Cortex Supports Decision Making. Frontiers in Human Neuroscience 9.
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  30. N. Matar (2007). William Percy's Mahomet and His Heaven: A Critical Edition * Edited by Matthew Dimmock. Journal of Islamic Studies 18 (2):293-295.
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  31.  10
    Marcela Coria (2013). ¿Es Medea "responsable" de matar a sus hijos?: Medea de Eurípides, los dioses y la concepción aristotélica de la acción. Argos 36 (1):65-82.
    En este artículo, nos preguntamos si es pertinente un análisis del personaje de Medea de Eurípides, y más concretamente, de su filicidio, a la luz de la doctrina aristotélica de la acción. Resulta dudoso, y quizás equívoco, hablar de "responsabilidad" (en sentido aristotélico) en el caso de la heroína, ya que sus motivaciones, como las de todo héroe trágico, tienen un doble signo: enfrentado a una ἀνάγκη superior, también desea lo que está forzado a hacer. Además, Medea no es una (...)
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  32.  8
    María Eugenia Celli (2013). "El Evangelio puede matar" Análisis del preámbulo hermenéutico de la anti-cristología de Juan Luis Segundo. Veritas: Revista de Filosofia da PUCRS 28:149-171.
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  33.  8
    Fabrice Pataut (2006). Review of Anat Matar, Modernism and the Language of Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2006 (11).
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  34.  1
    Alfonso Galindo Hervás (1996). Matar al padre. Daimon: Revista de Filosofia 12:137-144.
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  35. D. M. Betz (2003). Turks, Moors, and Englishmen in the Age of Discovery. By Nabil Matar. The European Legacy 8 (2):222-222.
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  36. Richard Brandt (2004). Um princípio moral acerca de matar. Critica.
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  37. María Eugenia Celli (2013). El Evangelio Puede Matar: Análisis Del Preámbulo Hermenéutico de la Anti-Cristología de Juan Luis Segundo. Veritas 28:149-171.
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  38. M. Godwyn & A. D. Irvine (2001). BILETZKI, A. And MATAR, A.(Eds.)-The Story of Analytic Philosophy. Philosophical Books 42 (2):137-141.
     
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  39. A. Gunny (2007). Britain and Barbary, 1589-1689 * by Nabil Matar. Journal of Islamic Studies 18 (1):147-149.
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  40. M. W. Hofmann (2015). Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism Edited and Introduced by Nabil Matar. Journal of Islamic Studies 26 (1):97-99.
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  41. Emilio Peral Vega (2004). Morir y Matar Amando: Amor de Don Perlimplín Con Belisa En Su Jardín. Arbor 177 (699/700):691-702.
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  42. Danilo Zolo (2011). El Derecho a Matar : El Patíbulo y la Guerra. In Granja Castro, Dulce María & Teresa Santiago (eds.), Moral y Derecho: Doce Ensayos Filosóficos. Universidad Autónoma Metropolitana
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  43.  21
    Felipe W. Martinez, Nancy Fumero & Ben Segal (2013). Grande Sertão: Veredas by João Guimarães Rosa. Continent 3 (1):27-43.
    INTRODUCTION BY NANCY FUMERO What is a translation that stalls comprehension? That, when read, parsed, obfuscates comprehension through any language – English, Portuguese. It is inevitable that readers expect fidelity from translations. That language mirror with a sort of precision that enables the reader to become of another location, condition, to grasp in English in a similar vein as readers of Portuguese might from João Guimarães Rosa’s GRANDE SERTÃO: VEREDAS. There is the expectation that translations enable mobility. That what was (...)
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  44.  32
    Lúcio Vaz (2012). O Problema Do Suicídio Em Montaigne. Kriterion: Journal of Philosophy 53 (126):483-497.
    Nos Ensaios de Montaigne, encontramos um dos mais célebres textos filosóficos sobre a morte voluntária, o capítulo 3 do livro II. Muitos comentadores qualificam o posicionamento de Montaigne como sendo o mesmo de Sêneca e de alguns autores antigos, qual seja, uma defesa da moralidade do ato de se matar. Outros estudiosos detectam no ensaio uma oscilação inconclusa do autor francês sobre o tema. Procuro, em contrapartida, apresentar argumentos que evidenciam que a opinião final de Montaigne é irrestritamente contrária (...)
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  45.  16
    María Eugenia Celli (2013). Gospel gives death: Juan Luis Segundo's anti-christology's hermeneutic preamble analysis. Veritas: Revista de Filosofia da PUCRS 28 (28):149-171.
    Nada nos exime a los hombres y mujeres de hoy de aquella advertencia paulina recaída sobre «la letra que puede matar». Juan Luis Segundo S.J, teólogo latinoamericano de la liberación, es quien con sensibilidad y lucidez ha podido detectar en el acceso de sus contemporáneos a los evangelios y, por ellos, a la figura de Jesús de Nazaret este inminente peligro. En vista de tal problemática y con el fin de actualizar un Evangelio liberador se resuelve a elaborar, en (...)
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  46. Cinara Maria Leite Nahra (2010). Uma Defesa Moral do Aborto. Princípios 3 (4):72-85.
    No presente artigo discute-se as chamadas versões conservadora e liberal no que se diz ao posicionamento em relaçáo ao aborto. Filia-se a corrente liberal e defende-se 0 momento do nascimento como linha divisória moralmente significativa, a partir da qual se considera errado matar um feto. Para fundamentar esta defesa mostra-se que esta diferença moral significativa que existe entre matar um feto antes do nascimento e após 0 seu nascimento esta fundada em uma diferença de estatuto onto16gico, tendo o (...)
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  47.  1
    Sam Garner Amal Matar (2014). Curricular Aspects of the Fogarty Bioethics International Training Programs. Journal of Empirical Research on Human Research Ethics: An International Journal 9 (2):12-23.
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  48. Carlos González Vergara (2013). Las Alternancias Causativas Con Se En La Gramática Del Papel Y La Referencia. Logos: Revista de Lingüística, Filosofía y Literatura 23 (2):226-255.
    Following González Vergara (2006a, 2009, 2012), the presence of the morpheme se in Spanish is explained by a lexical phenomenon that modifies the logical structure of sentences in which it appears. This phenomenon decreases the importance of the Actor and favors the Undergoer. According to this proposal, this phenomenon expresses itself, in most of the Spanish sesentences, as a lexical rule that makes unspecific the highest ranking argument. Taking the above as a basis, this paper explores and proposes explanations for (...)
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