Search results for 'Max Anderson' (try it on Scholar)

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  1. Joel Anderson (2005). Jurgen Habermas, The Future of Human Nature, Translated by Hella Beister, Max Pensky, and William Rehg:The Future of Human Nature. Ethics 115 (4):816-821.score: 360.0
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  2. Alan Ross Anderson, Max Black, Irving M. Copi, Campbell Crockett, Abraham Edel & Arthur Pap (1956). Comments on Kolenda's Theses. Review of Metaphysics 10 (1):108 - 117.score: 240.0
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  3. Max Anderson (2010). The Mba Oath: Setting a Higher Standard for Business Leaders. Portfolio.score: 240.0
    The trouble with business schools -- The great, but delicate experiment -- A hippocratic oath for business -- Six more arguments for the MBA oath -- The purpose of a manager -- Ethics and integrity -- No man is an island : stakeholders -- Ambition and good faith -- The letter and the spirit : law -- The sunlight of responsibility : transparency -- Personal and professional growth -- Sustainable prosperity : a partnership for living well -- Accountability.
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  4. S. &E. Current Jou, Alwyn van der Merwe, Philip W. Anderson, Peter G. Bergmann, Steven Chu, Robert S. Cohen, David Hestenes, Max Jammer, Brian D. Josephson & Per-Olov Ldwdin (1998). Of Physics. Foundations of Physics 28 (10-12):1505.score: 240.0
     
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  5. L. V. Anderson (1984). Lyle V. Anderson -- The Representation and Resolution of the Nuclear Conflict. Philosophy and Social Criticism 10 (3-4):67-79.score: 180.0
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  6. E. Bruce Flory & Anna May Anderson (1976). Ernest Paul Anderson 1947-1976. Proceedings and Addresses of the American Philosophical Association 50 (2):135 -.score: 180.0
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  7. John Anderson, John Anderson Lecture Notes and Other Writings.score: 180.0
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  8. John R. Anderson & Alison Gopnik, Marshall M. Weinberg Conference: The Future of Cognitive Science - Thursday Afternoon (Oct. 16, 2008) Session: John R. Anderson and Alison Gopnik. [REVIEW]score: 180.0
    Six leading experts speak about the future of cognitive science.
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  9. G. Anderson (1999). 'We Went Through Psychological Hell': A Case Report of Prenatal Diagnosis-Response by Gwen Anderson, Shriver Center for Mental Retardation, Waltham MA, USA-Prenatal Genetics Services Signal a Much Deeper Problem in Health Care Delivery. Nursing Ethics 6 (3):254-256.score: 180.0
     
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  10. Edward J. O'Boyle (2011). Anderson and Escher's The MBA Oath: Review Essay. [REVIEW] Journal of Business Ethics 101 (2):285 - 295.score: 72.0
    Max Anderson and Peter Escher's The MBA Oath addresses the need for a set of ethical standards to provide guidance to MBA graduates as they go about their everyday professional business. Their oath is relevant to the concerns of others in business but clearly was inspired by the special problems they encountered in the classroom as members of the Harvard MBA class of 2009. The oath and the book itself evolved from the financial meltdown of 2008 for which MBAs (...)
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  11. Max A. Freund, A. Modal Sortal Logic, R. Logic, Luca Alberucci, Vincenzo Salipante & On Modal (2004). David J. Anderson and Edward N. Zalta/Frege, Boolos, and Logical Objects 1–26 Michael Glanzberg/A Contextual-Hierarchical Approach to Truth and the Liar Paradox 27–88 James Hawthorne/Three Models of Sequential Belief Updat. [REVIEW] Journal of Philosophical Logic 33:639-640.score: 36.0
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  12. Ned Block (2006). Max Black's Objection to Mind-Body Identity. Oxford Review of Metaphysics 3:3-78.score: 24.0
    considered an objection (Objection 3) that he says he thought was first put to him by Max Black. He says.
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  13. Charles Pigden (2011). Getting the Wrong Anderson? A Short and Opinionated History of New Zealand Philosophy. In Graham Oppy & Nick Trakakis (eds.), The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books. 169-195.score: 24.0
    Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...)
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  14. Alasdair Urquhart (2010). Anderson and Belnap's Invitation to Sin. Journal of Philosophical Logic 39 (4):453 - 472.score: 24.0
    Quine has argued that modal logic began with the sin of confusing use and mention. Anderson and Belnap, on the other hand, have offered us a way out through a strategy of nominahzation. This paper reviews the history of Lewis's early work in modal logic, and then proves some results about the system in which "A is necessary" is intepreted as "A is a classical tautology.".
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  15. Bradley E. Starr (1999). The Structure of Max Weber's Ethic of Responsibility. Journal of Religious Ethics 27 (3):407 - 434.score: 24.0
    Max Weber's distinction in "Politics as a Vocation" between the ethic of conviction and the ethic of responsibility is best understood as a distinction between mutually exclusive ethical worldviews. Interpretations that correlate the two ethics with Weber's distinction between value-rational social action and instrumental-rational social action are misleading since Weber assumes that both types of rational social action are present in both ethics. The ethic of conviction recognizes a given hierarchy of values as the context for moral endeavor. The ethic (...)
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  16. John Skorupski (2008). Equality and Bureaucracy. Aristotelian Society Supplementary Volume 82 (1):161-178.score: 24.0
    Elizabeth Anderson argues for civic as against distributive egalitarianism. I agree with civic egalitarianism understood as a public ideal, and welcome her interest in the sociological conditions under which it may best flourish. But I argue that she is mistaken in opposing what she calls 'hierarchies of esteem' and proposing that where the egalitarian ideal has insufficient hold on civil society it should be implemented by an efficient bureaucracy. We should learn a different lesson from Max Weber. What the (...)
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  17. Charles Taliaferro (2007). Transcendence and Feminism: Response to Anderson's “Feminist Challenges to Conceptions of God”. Philosophia 35 (3-4):371-373.score: 24.0
    An argument that Pamela Sue Anderson’s critique of Irigaray commits her to a version of the Ideal Observer Theory, a theory Anderson rejects. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God.
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  18. Giorgio Ridolfi (2011). A Marxist Who Speaks About God: Reflections on Max Adlers Religiosity and Jewish Sensitivity. Journal of Jewish Thought and Philosophy 19 (1):73-94.score: 24.0
    This paper examines Max Adler's philosophical thought, in order to elucidate how he was able to spot a religious meaning in the materialistic conception of history and to understand his connection to Judaism. The first part expounds on how the prominence of religious issues was perceived in the Marxist milieu; the second part analyzes Adler's particular position, above all in harmony with Kantian philosophy; and the third part brings out the essential differences between Adler's and Kant's ideas on religion. Finally (...)
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  19. Stan van Hooft (2012). Teaching or Preaching—Max Charlesworth and Religious Education. Sophia 51 (4):531-544.score: 24.0
    In this essay I elaborate on the theoretical framework – that of Millian liberalism – that Max Charlesworth brought to many public issues, including that of the relation between education and religion. I will then apply this framework to a debate in which I have been recently involved myself: a debate around the provision of religious instruction in public schools. In the first section I expound Charlesworth’s rejection of secularism in education in a liberal pluralist state and his defence of (...)
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  20. Kim Kleinman (1999). His Own Synthesis: Corn, Edgar Anderson, and Evolutionary Theory in the 1940s. [REVIEW] Journal of the History of Biology 32 (2):293 - 320.score: 24.0
    Tracing the contributions of Edgar Anderson (1897-1969) of the Missouri Botanical Garden to the important discussions in evolutionary biology in the 1940s, this paper argues that Anderson turned to corn research rather than play a more prominent role in what is now known as the Evolutionary Synthesis. His biosystematic studies of Iris and Tradescantia in the 1930s reflected such Synthesis concerns as the species question and population thinking. He shared the 1941 Jesup Lectures with Ernst Mayr. But rather (...)
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  21. Kim Kleinman (2013). Systematics and the Origin of Species From the Viewpoint of a Botanist: Edgar Anderson Prepares the 1941 Jesup Lectures with Ernst Mayr. [REVIEW] Journal of the History of Biology 46 (1):73-101.score: 24.0
    The correspondence between Edgar Anderson and Ernst Mayr leading into their 1941 Jesup Lectures on “Systematics and the Origin of Species” addressed population thinking, the nature of species, the relationship of microevolution to macroevolution, and the evolutionary dynamics of plants and animals, all central issues in what came to be known as the Evolutionary Synthesis. On some points, they found ready agreement; for others they forged only a short term consensus. They brought two different working styles to this project (...)
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  22. Sherah Bloor (2014). Claiming Kant for Feminism: A Discussion of Anderson's Re-Visioning Gender in Philosophy of Religion. Sophia 53 (2):299-303.score: 24.0
    I wish to expose the possibility of a Kantian feminism made actual by Pamela Sue Anderson’s recent book Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. In this paper I show how Kantian philosophy structures Anderson’s project, and I argue that in embodying the spirit of Kantian critique, this project may be used to turn that spirit against the letter of its expression in an act that would claim Kant for feminism.
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  23. Tetsuya Ishiu & Paul B. Larson (2012). ℛ Max Variations for Separating Club Guessing Principles. Journal of Symbolic Logic 77 (2):532-544.score: 24.0
    In his book on P max [7], Woodin presents a collection of partial orders whose extensions satisfy strong club guessing principles on ω | . In this paper we employ one of the techniques from this book to produce P max variations which separate various club guessing principles. The principle (+) and its variants are weak guessing principles which were first considered by the second author [4] while studying games of length ω | . It was shown in [1] that (...)
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  24. Arilson Silva Oliveira (2009). Desvendando a religião e as religiões mundiais em Max Weber (Revealing religion and the world religions in Max Weber) - DOI: 10.5752/P.2175-5841.2009v7n14p136. [REVIEW] Horizonte 7 (14):136-155.score: 24.0
    Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, observamos (...)
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  25. Gert-Jan C. Lokhorst (2008). Anderson's Relevant Deontic and Eubouliatic Systems. Notre Dame Journal of Formal Logic 49 (1):65-73.score: 24.0
    We present axiomatizations of the deontic fragment of Anderson's relevant deontic logic (the logic of obligation and related concepts) and the eubouliatic fragment of Anderson's eubouliatic logic (the logic of prudence, safety, risk, and related concepts).
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  26. Patrice Haynes (2014). Encouraging a Thoughtful Love of Life: Pamela Sue Anderson and Gillian Howie on Practising Philosophy. Sophia 53 (2):199-213.score: 24.0
    Wherever you turn your eyes the world can shine like transfiguration. You don’t have to bring a thing to it except a little willingness to see. Only, who could have the courage to see it?—Marilynne RobinsonMarilynne Robinson, Gilead (London: Virago Press, 2004), p. 280.Preamble: Going the Bloody Hard WayThe writings of Pamela Sue Anderson and Gillian Howie have been, and continue to be, important in helping to shape the development of my own philosophical vision. Yet my commitment to (a (...)
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  27. Luca Mori (2013). Max Weber's Concept of "Event", and the Logical Categories of a "Science of Chaos" [Spanish]. Eidos 18:100-123.score: 24.0
    This paper aims at revealing the originality of Max Weber’s conception of the logical category of “historicity”, suggesting that in his writings on the methodology of the social sciences we can find a stimulating and forerunner contribution to the analysis of some logical and formal problems concerning the relationship between human knowledge and the chaos of reality (what we might call, ante-litteram, “science of chaos”). In particular, considering that in Weber’s conception scientific knowledge finds no facts “to grasp” in the (...)
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  28. Simon van Rysewyk, Critique of Max Velmans on Mind-Brain Identity Theory and Consciousness – Part I.score: 21.0
  29. John Perry (2006). Mary and Max and Jack and Ned. In Dean W. Zimmerman (ed.), Oxford Studies in Metaphysics, Volume 2. Oxford: Clarendon Press. 79.score: 21.0
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  30. José Luis Villacañas Berlanga (2011). Beruf, Dasein y Ethik Un análisis de los textos de la polémica sobre La ética protestante y el espíritu del capitalismo de Max Weber. Revista de Filosofía (Madrid) 43:145-162.score: 21.0
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  31. Benjamin Noys (2009). Ends in Sight: Marx/Fukuyama/Hobsbawm/Anderson. Historical Materialism 17 (4):157-163.score: 21.0
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  32. Marguerite La Caze (2009). Max Deutscher's Genre of Philosophy. Crossroads (1):71-78.score: 21.0
     
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  33. Valer Ambrus (2001). Max Webers Wertfreiheitspostulat Und Die Naturalistische Begründung Von Normen. Journal for General Philosophy of Science 32 (2):209-236.score: 18.0
    Max Weber's postulate of value-neutrality and the naturalistic justification of norms. The relationship between facts and values is an essential problem in philosophy, political science and sociology. Usually it is held that there is a wide gap between what is and what ought to be, the nature of which, however, is far from clear. My purpose is to elucidate this relationship by analyzing some well-known articles of Max Weber. I first present Weber's postulate of ‘value-neutrality’ and outline the reasons he (...)
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  34. Charles B. Cross (1995). Max Black on the Identity of Indiscernibles. Philosophical Quarterly 45 (180):350-360.score: 18.0
    I give a critique of the argument against the Identity of Indiscernibles found in Max Black's dialogue "The Identity of Indiscernibles". I begin by postulating and giving existence and individuation conditions for actually existent thought experiment characters on analogy with fictional characters as postulated in Peter van Inwagen's "Creatures of Fiction". I then show that Black's two-spheres thought experiment raises not one but two discernibility questions: 1) Is it true in the two-spheres thought experiment that there exist two indiscernible spheres? (...)
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  35. John Danaher (2013). Skeptical Theism and Divine Permission - A Reply to Anderson. [REVIEW] International Journal for the Philosophy of Religion DOI 10.1007/S11153-013-9429-Y (2):1-18.score: 18.0
    Skeptical theism (ST) may undercut the key inference in the evidential argument from evil, but it does so at a cost. If ST is true, then we lose our ability to assess the all things considered (ATC) value of natural events and states of affairs. And if we lose that ability, a whole slew of undesirable consequences follow. So goes a common consequential critique of ST. In a recent article, Anderson has argued that this consequential critique is flawed. (...) claims that ST only has the consequence that we lack epistemic access to potentially God-justifying reasons for permitting a prima facie “bad” (or “evil”) event. But this is very different from lacking epistemic access to the ATC value of such events. God could have an (unknowable) reason for not intervening to prevent E and yet E could still be (knowably) ATC-bad. Ingenious though it is, this article argues that Anderson’s attempted defence of ST is flawed. This is for two reasons. First, and most importantly, the consequential critique does not rely on the questionable assumption he identifies. Indeed, the argument can be made quite easily by relying purely on Anderson’s distinction between God-justifying reasons for permitting E and the ATC value of E. And second, Anderson’s defence of his position, if correct, would serve to undermine the foundations of ST. (shrink)
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  36. Joel M. Potter (2012). Arguments From the Priority of Feeling From Contemporary Emotion Theory and Max Scheler's Phenomenology. Quaestiones Disputatae 3 (1):215-225.score: 18.0
    Many so-called “cognitivist” theories of the emotions account for the meaningfulness of emotions in terms of beliefs or judgments that are associated or identified with these emotions. In recent years, a number of analytic philosophers have argued against these theories by pointing out that the objects of emotions are sometimes meaningfully experienced before one can take a reflective stance toward them. Peter Goldie defends this point of view in his book The Emotions: A Philosophical Exploration. Goldie argues that emotions are (...)
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  37. Gregory Nixon (2000). Max Velmans' *Understanding Consciousness*. [REVIEW] Journal of Consciousness Studies 7 (10):96-99.score: 18.0
    This is a fine book. In what has become a crowded field, it stands out as direct, deep, and daring. It should place Max Velmans amongst the stars in the field like Chalmers, Dennett, Searle, and Churchland who are most commonly referenced in consciousness studies books and articles. It is direct in that the de rigueur history and review of the body-mind problem is illuminating and concise. It is deep in that Velmans deconstructs the usual idea of an objective world (...)
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  38. Tapio Puolimatka (2008). Max Scheler and the Idea of a Well Rounded Education. Educational Philosophy and Theory 40 (3):362–382.score: 18.0
    The German philosopher Max Scheler defines the human person as a value-oriented act structure. Since a person is ideally a free being with open possibilities, the aim of education is to help human beings develop their potential in various directions. At the centre of Scheler's educational philosophy is the idea of all-round education, which aims towards a developed capacity for assessment, an ability to make choices and an ability to focus on the objective nature of things.
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  39. Dan Zahavi, Max Scheler.score: 18.0
    Max <span class='Hi'>Ferdinand</span> Scheler was born in Munich on August 22, 1874 and brought up in an orthodox Jewish household.1 Aft er completing high school in 1894, he started to study medicine, philosophy, and psychology. He studied with Th eodor Lipps in Munich, with Georg Simmel and Wilhelm Dilthey in Berlin, and with Rudolf Eucken in Jena,2 where he received his doctorate in 1897 with a thesis entitled Beiträge zur Feststellung der Beziehungen zwischen den logischen und ethischen Prinzipien (Contributions to (...)
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  40. Wolfgang Schluchter (1996). Paradoxes of Modernity: Culture and Conduct in the Theory of Max Weber. Stanford University Press.score: 18.0
    One of the world's pre-eminent Max Weber scholars here presents a comprehensive analysis of Weber's ambiguous stance toward modernity considered from a normative, theoretical, and historical point of view. The book is in two parts. Part I scrutinises Weber's world view. On the basis of his thinking about the meaning and inter-relationships of science, politics, and ethics in the modern era, Weber is seen as the embodiment of a social scientist and political thinker who exposes himself to intellectual risks and (...)
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  41. Lawrence S. Stepelevich (1985). Max Stirner as Hegelian. Journal of the History of Ideas 46 (4).score: 18.0
    From its first appearance in 1844, Max Stirner’s major work, Der Einzige und sein Eigentum ,[1] has produced little agreement among its many interpreters. The very first of these interpreters was Friedrich Engels, who suggested that Stirner’s doctrines would be quite compatible with Benthamite utilitarianism, which he then admired, and even saw in these doctrines the potential of benefiting communism.[2] Marx, in short order, corrected this optimistic deviation, and then—with a surely repentant Engels—set forth the orthodox gospel for all future (...)
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  42. Dietrich von Hildebrand (2005). The Personality of Max Scheler. American Catholic Philosophical Quarterly 79 (1):45-55.score: 18.0
    Dietrich von Hildebrand, a close friend of Max Scheler since 1907, wrote this assessment of Scheler’s personality and philosophical style in 1928, just months after Scheler’s death. (Dietrich von Hildebrand, “Max Scheler als Persönlichkeit,” Hochland 26, no. 1 [1928/29]: 70–80.) He explores the extraordinarily rich lived contact with being out of which Scheler philosophized. At the same time he acknowledges the lack of philosophical rigor in many of Scheler’s analyses. He brings out the restlessness of Scheler’s mind and person that (...)
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  43. Alexis Emanuel Gros (2012). El debate de Alfred Schütz con Max Scheler en torno a la empatía. Tópicos 24 (24):00-00.score: 18.0
    La empatía ha sido foco de discusión en los círculos antipositivistas de la academia alemana de comienzos del siglo pasado, especialmente dentro del movimiento fenomenológico. El presente trabajo se concentra en el debate en torno a esta problemática que Alfred Schütz sostiene con Max Scheler en Der sinnhafte Aufbau der sozialen Welt. En el primer apartado se bosquejan los lineamientos principales de la teoría scheleriana de la Fremdwahrnehmung (percepción del otro), y en el segundo, se exponen las críticas que Schütz (...)
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  44. Sung Ho Kim (2004). Max Weber's Politics of Civil Society. Cambridge University Press.score: 18.0
    This book is an in-depth interpretation of Max Weber as a political theorist of civil society. On the one hand, it reads Weber's ideas from the perspective of modern political thought, rather than the modern social sciences; on the other, it offers a liberal assessment of this complex political thinker without attempting to apologize for his shortcomings. Through a fresh reading of Weber's religious, epistemological and political writings, the book shows Weber's concern with public citizenship in a modern mass democracy (...)
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  45. J. C. Berendzen (2008). Postmetaphysical Thinking or Refusal of Thought? Max Horkheimer's Materialism as Philosophical Stance. International Journal of Philosophical Studies 16 (5):695 – 718.score: 18.0
    Frankfurt School critical theory has long opposed metaphysical philosophy because it ignores suffering and injustice. In the face of such criticism, proponents of metaphysics (for example Dieter Henrich) have accused critical theory of not fully investigating the questions is raises for itself, and falling into partial metaphysical positions, despite itself. If one focuses on Max Horkheimer's early essays, such an accusation seems quite fitting. There he vociferously attacks metaphysics, but he also develops a theory that pushes toward metaphysical questions. His (...)
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  46. H. T. Wilson (2004). The Vocation of Reason: Studies in Critical Theory and Social Science in the Age of Max Weber. Brill.score: 18.0
    This book addresses, and at the same time reflects, the impact of Max Weber on both the social sciences and on critical theory's critique of the social sciences ...
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  47. Joaquin Trujillo (2007). Accomplishing Meaning in a Stratified World: An Existential-Phenomenological Reading of Max Weber's 'Class, Status, Party'. [REVIEW] Human Studies 30 (4):345 - 356.score: 18.0
    This is an existential-phenomenological reading of Max Weber’s “Class, Status, Party” that seeks a fuller understanding of meaning accomplishment in a stratified World. I appropriate stratification as a single meaning structure ontically defined by domination, intersubjectivity, and life-chances and ontologically determined by the power-to-be (Seinkönnen), There-being-with-others (Mitdasein), and potentiality (Möglichkeit). I then discuss the significance of these structures in finite transcendence (There-being, Dasein) and describe ways they factually unfold in World achievement. I conclude with logotherapeutic reflections concerning meaning accomplishment in (...)
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  48. Jill North (2008). Review of Max Jammer, Concepts of Simultaneity: From Antiquity to Einstein and Beyond. [REVIEW] American Scientist 96 (1).score: 18.0
    Max Jammer’s recent book, Concepts of Simultaneity: From Antiquity to Einstein and Beyond, traces the history of our ideas on simultaneity as they evolved alongside sweeping changes in our understanding of physics. One of the interesting lessons of the book is that, even as our physical theories have become increasingly successful, the question of the proper understanding or interpretation of those theories remains extremely puzzling. The central issue is this: Is the simultaneity of events a real feature of the world? (...)
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  49. J. C. Berendzen (2010). Suffering and Theory: Max Horkheimer's Early Essays and Contemporary Moral Philosophy. Philosophy and Social Criticism 36 (9):1019-1037.score: 18.0
    Max Horkheimer does not generally receive the scholarly attention given to other ‘Frankfurt School’ figures. This is in part because his early work seems contradictory, or unphilosophical. For example, Horkheimer seems, at various points (to use contemporary metaethical terms), like a constructivist, a moral realist, or a moral skeptic, and it is not clear how these views cohere. The goal of this article is to show that the contradictions regarding moral theory exist largely on the surface, and that one can (...)
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  50. Mirosław Szatkowski (2011). Partly Free Semantics for Some Anderson-Like Ontological Proofs. Journal of Logic, Language and Information 20 (4):475-512.score: 18.0
    Anderson-like ontological proofs, studied in this paper, employ contingent identity, free principles of quantification of the 1st order variables and classical principles of quantification of the 2nd order variables. All these theories are strongly complete wrt. classes of modal structures containing families of world-varying objectual domains of the 1st order and constant conceptual domains of the 2nd order. In such structures, terms of the 1st order receive only rigid extensions, which are elements of the union of all 1st order (...)
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