Search results for 'Meir Statman' (try it on Scholar)

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  1. Meir Statman (2009). The Cultures of Insider Trading. Journal of Business Ethics 89 (1):51 - 58.score: 240.0
    Paul Bond is a lawyer who overheard two other lawyers at his office discussing the proposed purchase of a company by one of their clients. He proceeds to buy shares of this company. Would you rate Bond's behavior completely fair, acceptable, unfair, or very unfair? I posed this vignette to samples of university students in China, Taiwan, and the U. S. Most students in the U. S. and Taiwan samples rated Bond's behavior unfair or very unfair while most students in (...)
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  2. Yongtae Kim & Meir Statman (2012). Do Corporations Invest Enough in Environmental Responsibility? Journal of Business Ethics 105 (1):115-129.score: 240.0
    Proponents of corporate environmental responsibility argue that corporations shortchange shareholders by investing too little in environmental responsibility. They claim that corporations can improve their financial performance by increasing their investment in environmental responsibility. Opponents of corporate social responsibility argue that corporations shortchange shareholders by investing too much in environmental responsibility. They claim that corporations can improve their financial performance by reducing their investment in environmental responsibility. Yet, others claim that corporations serve their shareholders well by investing just enough in social (...)
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  3. Gidon Sapir & Daniel Statman (2005). Why Freedom of Religion Does Not Include Freedom From Religion. Law and Philosophy 24 (5):467-508.score: 30.0
  4. Daniel Statman (2000). Humiliation, Dignity and Self-Respect. Philosophical Psychology 13 (4):523 – 540.score: 30.0
    That an intimate connection exists between the notion of human dignity and the notion of humiliation seems to be a commonplace among philosophers, who tend to assume that humiliation should be explained in terms of (violation of) human dignity. I believe, however, that this assumption leads to an understanding of humiliation that is too "philosophical" and too detached from psychological reality. The purpose of the paper is to modify the above connection and to offer a more "down to earth" account (...)
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  5. Daniel Statman (1997). Hypocrisy and Self-Deception. Philosophical Psychology 10 (1):57-75.score: 30.0
    Hypocrites are generally regarded as morally-corrupt, cynical egoists who consciously and deliberately deceive others in order to further their own interests. The purpose of my essay is to present a different view. I argue that hypocrisy typically involves or leads to self-deception and, therefore, that real hypocrites are hard to find. One reason for this merging of hypocrisy into self-deception is that a consistent and conscious deception of society is self-defeating from the point of view of egoistical hypocrites. The best (...)
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  6. Daniel Statman (1997). The Time to Punish and the Problem of Moral Luck. Journal of Applied Philosophy 14 (2):129–136.score: 30.0
  7. Daniel Statman (1996). Hard Cases and Moral Dilemmas. Law and Philosophy 15 (2):117 - 148.score: 30.0
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  8. Daniel Statman (2006). Supreme Emergencies Revisited. Ethics 117 (1):58-79.score: 30.0
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  9. Daniel Statman (1991). Moral and Epistemic Luck. Ratio 4 (2):146-156.score: 30.0
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  10. Daniel Statman (2006). Moral Tragedies, Supreme Emergencies and National-Defence. Journal of Applied Philosophy 23 (3):311–322.score: 30.0
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  11. Daniel Statman (1990). The Debate Over the so-Called Reality of Moral Dilemmas. Philosophical Papers 19 (3):191-211.score: 30.0
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  12. Avi Sagi & Daniel Statman (1995). Divine Command Morality and Jewish Tradition. Journal of Religious Ethics 23 (1):39 - 67.score: 30.0
    Given the religious appeal of divine command theories of morality (DCM), and given that these theories are found in both Christianity and Islam, we could expect DCM to be represented in Judaism, too. In this essay, however, we show that hardly any echoes of support for this thesis can be found in Jewish texts. We analyze texts that appear to support DCM and show they do not. We then present a number of sources clearly opposed to DCM. Finally, we offer (...)
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  13. Daniel Statman (1992). Modesty, Pride and Realistic Self-Assessment. Philosophical Quarterly 42 (169):420-438.score: 30.0
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  14. Daniel Statman (2011). Can Wars Be Fought Justly? The Necessity Condition Put to the Test. Journal of Moral Philosophy 8 (3):435-451.score: 30.0
    According to a widespread view, the same constraints that limit the use of otherwise immoral measures in individual self-defense apply to collective self-defense too. I try to show that this view has radical implications at the level of jus in bello, implications which have not been fully appreciated. In particular, if the necessity condition must be satisfied in all cases of killing in war, then most fighting would turn out to be unjust. One way to avoid this result is to (...)
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  15. Daniel Statman (2005). Doors, Keys, and Moral Luck: A Reply to Domsky. Journal of Philosophy 102 (8):422 - 436.score: 30.0
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  16. Daniel Statman (1997). Depth, Truth and Morality. Sophia 36 (1):124-139.score: 30.0
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  17. Daniel Statman (1996). Who Needs Imperfect Duties? American Philosophical Quarterly 33 (2):211 - 224.score: 30.0
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  18. Mark Aronoff, Irit Meir, Carol Padden & Wendy Sandler (2008). Language is Shaped by the Body. Behavioral and Brain Sciences 31 (5):509-511.score: 30.0
    Sign languages provide direct evidence for the relation between human languages and the body that engenders them. We discuss the use of the hands to create symbols and the role of the body in sign language verb systems, especially in two quite recently developed sign languages, Israeli Sign Language and Al-Sayyid Bedouin Sign Language.
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  19. Daniel Statman (1992). A New Argument for Genuine Moral Dilemmas? Journal of Value Inquiry 26 (4):565-571.score: 30.0
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  20. Daniel Statman (2014). Fabre's Crusade for Justice: Why We Should Not Join. [REVIEW] Law and Philosophy 33 (3):337-360.score: 30.0
    Cosmopolitan War is characterized by a tension between moral demandingness and moral permissiveness. On the one hand, Fabre is strongly committed to the value of each and all human beings as precious individuals whose value does not depend on their national or other affiliation. This commitment leads to serious constraints on what may be done to others in both individual and national self-defense. Yet the book is also unambiguously permissive. It opens the gate to far more wars than traditional just (...)
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  21. by Daniel Statman (2008). On the Success Condition for Legitimate Self‐Defense. Ethics 118 (4):659-686.score: 30.0
    The paper discusses a neglected condition for justified self-defense, namely, 'The Success Condition [SC].' According to SC, otherwise immoral acts can be justified under the right to self-defense only if they actually achieve the intended defense from the perceived threat. If they don't, they are almost always excused, but not morally justified. I show that SC leads to a troubling puzzle because victims who estimate they cannot prevent the attack against them would be morally required to surrender. I try to (...)
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  22. Daniel Statman (2003). The Right to Parenthood. Ethical Perspectives 10 (3):224-235.score: 30.0
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  23. Rick Statman (2007). On the Complexity of Alpha Conversion. Journal of Symbolic Logic 72 (4):1197 - 1203.score: 30.0
    We consider three problems concerning alpha conversion of closed terms (combinators). (1) Given a combinator M find the an alpha convert of M with a smallest number of distinct variables. (2) Given two alpha convertible combinators M and N find a shortest alpha conversion of M to N. (3) Given two alpha convertible combinators M and N find an alpha conversion of M to N which uses the smallest number of variables possible along the way. We obtain the following results. (...)
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  24. Daniel Statman (2014). Moral Luck and the Problem of the Innocent Attacker. Ratio 27 (3).score: 30.0
    The purpose of this paper is to explore the relation between the right to self-defense against an innocent attacker and the notion of moral luck. It argues that those who accept the existence of such a right rely on the assumption that mere agency makes a significant moral difference – which is precisely the assumption that underlies the view held by believers in moral luck. Those who believe in the right to self-defense against innocent attackers are thus committed to the (...)
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  25. Daniel Statman (ed.) (1993). Moral Luck. SUNY Press.score: 30.0
    Some luck, in a decision of Gauguin's kind, is extrinsic to his project, some intrinsic; both are necessary for success, and hence for actual justification, but only the latter relates to un- justification. If we now broaden the range of cases slightly, ...
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  26. Daniel Statman (1993). Self‐Assessment, Self‐Esteem and Self‐Acceptance. Journal of Moral Education 22 (1):55-62.score: 30.0
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  27. R. Statman (1982). Completeness, Invariance and Λ-Definability. Journal of Symbolic Logic 47 (1):17-26.score: 30.0
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  28. Daniel Statman (2013). Supreme Emergencies and the Continuum Problem. Journal of Military Ethics 11 (4):287 - 298.score: 30.0
    Many believe that in ?supreme emergencies? collectives are granted what I elsewhere call ?special permissions?, permissions to carry out self-defensive acts which would otherwise be morally forbidden. However, there appears to be a continuum between non-emergency, emergency and supreme-emergency situations, which gives rise to the following problem: If special permissions are granted in supreme emergencies, they should apply, mutatis mutandis, to less extreme cases too. If, to save itself from wholesale massacre, a collective is allowed to kill thousands of noncombatants (...)
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  29. Ronen Avraham & Daniel Statman (2013). More on the Comparative Nature of Desert: Can a Deserved Punishment Be Unjust? Utilitas 25 (3):316-333.score: 30.0
    Adam and Eve have the same record yet receive different punishments. Adam receives the punishment that they both deserve, whereas Eve receives a more lenient punishment. In this article, we explore whether a deserved-but-unequal punishment, such as what Adam receives, can be just. We do this by explicating the conceptions of retributive justice that underlie both sides of the debate. We argue that inequality in punishment is disturbing mainly because of the disrespect it often expresses towards the offender receiving the (...)
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  30. Daniel Statman (1994). Doing Without Mercy. Southern Journal of Philosophy 32 (3):331-354.score: 30.0
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  31. Ariel Meirav, Meshi Ori, Avital Pilpel & Daniel Statman (2010). Moral Demands, Moral Pragmatics, and Being Good. Utilitas 22 (3).score: 30.0
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  32. Paliath Narendran, Frank Pfenning & Richard Statman (1997). On the Unification Problem for Cartesian Closed Categories. Journal of Symbolic Logic 62 (2):636-647.score: 30.0
    Cartesian closed categories (CCCs) have played and continue to play an important role in the study of the semantics of programming languages. An axiomatization of the isomorphisms which hold in all Cartesian closed categories discovered independently by Soloviev and Bruce, Di Cosmo and Longo leads to seven equalities. We show that the unification problem for this theory is undecidable, thus settling an open question. We also show that an important subcase, namely unification modulo the linear isomorphisms, is NP-complete. Furthermore, the (...)
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  33. Richard Statman (1986). Solving Functional Equations at Higher Types: Some Examples and Some Theorems. Notre Dame Journal of Formal Logic 27 (1):66-74.score: 30.0
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  34. Richard Statman (1980). Solution to a Problem of Chang and Lee. Notre Dame Journal of Formal Logic 21 (3):518-520.score: 30.0
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  35. Daniel Statman (2008). The Success Condition for Legitimate Self-Defense. Proceedings of the Xxii World Congress of Philosophy 3 (4):89-94.score: 30.0
    The paper discusses a neglected condition for justified self-defense, namely, 'The Success Condition [SC].' According to SC, otherwise immoral acts can be justified under the right to self-defense only if they actually achieve the intended defense from the perceived threat. If they don't, they are almost always excused, but not morally justified. I show that SC leads to a troubling puzzle because victims who estimate they cannot prevent the attack against them would be morally required to surrender. I try to (...)
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  36. Itamar Kastner, Irit Meir, Wendy Sandler & Svetlana Dachkovsky (2014). The Emergence of Embedded Structure: Insights From Kafr Qasem Sign Language. Frontiers in Psychology 5.score: 30.0
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  37. Daniel Statman (2012). Note: Reciprocity of Rights and Duties, Benefits and Burdens: National Service for Israeli Arabs. Law and Ethics of Human Rights 6 (2):247-258.score: 30.0
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  38. Mark Aronoff, Irit Meir, Carol Padden & Wendy Sandler (2008). The Roots of Linguistic Organization in a New Language. Interaction Studies 9 (1):133.score: 30.0
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  39. Henk P. Barendregt, Wil Dekkers & Richard Statman (1977). Typed Lambda Calculus. In Jon Barwise & H. Jerome Keisler (eds.), Handbook of Mathematical Logic. North-Holland Pub. Co.. 1091--1132.score: 30.0
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  40. Ibn Ezra & Abraham ben Meïr (2007). Yesod Mora Ṿe-Sod Torah. Universiṭat Bar-Ilan.score: 30.0
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  41. William J. FitzPatrick, Cheryl Misak, Mark Greene, Daniel Statman, Brian Barry & Kimberley Brownlee (2008). 10. Kristin Shrader‐Frechette, Taking Action, Saving Lives: Our Duties to Protect Environmental and Public Health Kristin Shrader‐Frechette, Taking Action, Saving Lives: Our Duties to Protect Environmental and Public Health (Pp. 757-761). [REVIEW] Ethics 118 (4).score: 30.0
     
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  42. Benedetto Intrigila & Richard Statman (2005). Some Results on Extensionality in Lambda Calculus. Annals of Pure and Applied Logic 132 (2-3):109-125.score: 30.0
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  43. James Lenman, Tamar Schapiro, Daniel Statman, Harry Brighouse, Adam Swift & John Martin Fischer (2006). 10. Kwong‐Loi Shun and David Wong, Eds., Confucian Ethics: A Comparative Study of Self, Autonomy, and Community Kwong‐Loi Shun and David Wong, Eds., Confucian Ethics: A Comparative Study of Self, Autonomy, and Community (Pp. 156-160). [REVIEW] Ethics 117 (1).score: 30.0
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  44. Israel Meir (2004). Day by Day: Readings for the Soul From the Chofetz Chaim: Collected From His Writings: Appeared in Hebrew as "Kli Yakar Sifsei Daʻas". Distributed by Feldheim.score: 30.0
     
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  45. Israel Meir (1969). Give Us Life. Jerusalem, Feldheim.score: 30.0
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  46. Ephraim Meir (2006). Hellenic and Jewish in Levinas's Writings. Veritas 51 (2).score: 30.0
    O artigo mostra que o “grego” está presente no pensamento “judaico” de Levinas e que os escritos “gregos” possuem uma dimensão “judaica”: Yafet é recebido nos alojamentos de Shem e vice-versa. A tese aqui formulada é que os escritos confessionais desenvolvem-se paralelamente aos escritos profissionais. Embora o discurso seja marcadamente diferente em cada uma das obras, e apesar de Levinas não tentar harmonizálos ou conciliá-los, ele se esforça por “enunciar em grego os princípios que a Grécia não conhece”. A sua (...)
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  47. Israel Meir (2007). Ḥidushe He-Ḥafets Ḥayim: ʻal Ha-Shas: Masekhet Berakhot: Otsar Ḥidushim U-Veʼurim ʻal Seder Ha-Masekhet. YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.score: 30.0
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  48. Israel Meir (2005). Kol Mishle He-"Ḥafets Ḥayim": Otsar Meshalim Ṿe-Nimshalim Mi-Divre ... Yiśraʼel Meʼir Kohen ... She-Nilḳeṭu Mi-Tokh Sefaraṿ .. [REVIEW] YisraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.score: 30.0
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  49. Israel Meir (2005). Kol Mishle He-"Ḥafets Ḥayim": Otsar Meshalim Ṿe-Nimshalim Mi-Divre. YisraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.score: 30.0
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  50. Ephraim Meir, Edna Langenthal, Gary D. Mole, Elisabeth Goldwyn, Catherine Chalier, Eli Schonfeld, Michal Ben-Naftali, Richard A. Cohen, Hanoch Ben-Pazi & Tamar Abramov (2014). Levinas Faces Biblical Figures. Lexington Books.score: 30.0
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