Search results for 'Nimrod Bar‐Am' (try it on Scholar)

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  1. Georg Bosshard, Noémi Stoutz* & Walter Bär (2006). Eine gesetzliche Regulierung des Umgangs mit Opiaten und Sedativa bei medizinischen Entscheidungen am Lebensende? Ethik in der Medizin 18 (2):120-132.score: 150.0
    Der ärztliche Umgang mit Opiaten und Sedativa bei Patienten am Lebensende kann ethische Fragen aufwerfen. Entsprechende Entscheidungen blieben bisher in aller Regel der ärztlichen Berufskunst und -pflicht überantwortet. Heute aber gerät dieser Bereich zunehmend auch in den Blickwinkel des Rechts. Ausdruck davon sind Bestrebungen, die indirekte Sterbehilfe, allenfalls auch die terminale Sedierung gesetzlich zu regeln. Ausgehend von einer Ist-Analyse der ärztlichen Praxis sowie von bereits bestehenden Regulierungen untersucht diese Arbeit die Konsequenzen derartiger Bestrebungen. Es zeigt sich, dass der Versuch, die (...)
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  2. Georg Bosshard, Noémi de Stoutz* & Walter Bär (2006). Eine gesetzliche Regulierung des Umgangs mit Opiaten und Sedativa bei medizinischen Entscheidungen am Lebensende? Ethik in der Medizin 18 (2):120-132.score: 120.0
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  3. C. E. King (1987). Leo Mildenberg (Ed. Patricia Erhart Mottahedeh): The Coinage of the Bar Kokhba War. (Typos: Monographien Zur Antiken Numismatik, 6.) Pp. 396; 17 Text Figures, 3 Maps, 44 Plates. Aarau, Frankfurt Am Main, Salzburg: Verlag Sauerländer, 1984. [REVIEW] The Classical Review 37 (01):116-117.score: 36.0
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  4. Nimrod Bar-Am (2003). The Dusk of Incommensurability. Social Epistemology 17 (2 & 3):111 – 114.score: 29.0
  5. Nimrod Bar-Am (2010). Individual Ahoy! Philosophy of the Social Sciences 40 (2):319-324.score: 29.0
    Classical thinking on rationality regards it as an all-or-nothing affair. It thus fails to account for the fact that institutions are powerful social factors that frame the contexts within which rational agents supposedly exercise their ability to choose. This poses the classic dilemma: should social explanation refer to individual decisions or to institutions? Wettersten skillfully criticizes some of the most advanced solutions to it, and attempts to formulate a better explanatory unit for the social sciences: the partially rational individual. Since (...)
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  6. Nimrod Bar‐Am & Joseph Agassi (2005). Popper and the Establishment. Critical Review 17 (1-2):13-23.score: 29.0
    Abstract The central thesis of Karl Popper's philosophy is that intellectual and political progress are best achieved by not deferring to dogmatic authority. His philosophy of science is a plea for the replacement of classic dogmatic methodology with critical debate. His philosophy of politics, similarly, is a plea for replacing Utopian social and political engineering with a more fallibilist, piecemeal variety. Many confuse his anti?dogmatism with relativism, and his anti?authoritarianism with Cold War conservatism or even with libertarian politics. Not so: (...)
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  7. Nimrod Bar-Am (2013). Book Review: Popper, Objectivity, and the Growth of Knowledge. [REVIEW] Philosophy of the Social Sciences 43 (3):397-400.score: 29.0
  8. Nimrod Bar-Am (2001). Demarcation Problems in Linguistics. Conceptus 34 (84):23-32.score: 29.0
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  9. Nimrod Bar-Am (2009). Proof Versus Sound Inference. In. In Zuzana Parusniková & R. S. Cohen (eds.), Rethinking Popper. Springer. 63--70.score: 29.0
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  10. Nimrod Bar-Am (1999). Samuel Guttenplan, The Languages of Logic: An Introduction to Formal Logic. [REVIEW] Pragmatics and Cognition 7 (1):239-242.score: 29.0
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  11. Matthew Boyle (2010). Bar-on on Self-Knowledge and Expression. Acta Analytica 25 (1):9-20.score: 18.0
    I critically discuss the account of self-knowledge presented in Dorit Bar-On’s Speaking My Mind (OUP 2004), focusing on Bar-On’s understanding of what makes our capacity for self-knowledge puzzling and on her ‘neo-expressivist’ solution to the puzzle. I argue that there is an important aspect of the problem of self-knowledge that Bar-On’s account does not sufficiently address. A satisfying account of self-knowledge must explain not merely how we are able to make accurate avowals about our own present mental states, but how (...)
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  12. Dr med (2008). Die kultursensible und kultursensitive Patientenverfügung in einer wertpluralen Gesellschaft am Beispiel muslimischer Patienten. Ethik in der Medizin 20 (3):221-229.score: 18.0
    In wertpluralen Gesellschaften begegnen uns in der medizinischen Versorgung zahlreiche Konflikte, bei denen die kulturellen und religiösen Wertvorstellungen und Einstellungen des Patienten eine wichtige Rolle spielen. Besonders komplex wird es, wenn die betroffene Person nicht mehr in der Lage ist, selbst über die medizinischen Maßnahmen zu entscheiden. Ob eine Patientenverfügung in solchen Konfliktsituationen einen entscheidenden Beitrag zu einer ethisch angemessenen Lösung leisten kann, bleibt eine berechtigte Frage. Im Folgenden werden die ethischen Aspekte im Umgang mit muslimischen Patienten und die Nutzung (...)
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  13. Jan Schildmann & Jochen Vollmann (2009). Empirische Forschung in der Medizinethik: Methodenreflexion und forschungspraktische Herausforderungen am Beispiel eines mixed-method Projekts zur ärztlichen Handlungspraxis am Lebensende. [REVIEW] Ethik in der Medizin 21 (3):259-269.score: 18.0
    Der Beitrag empirischer Forschung zur Bearbeitung medizinethischer Fragestellungen ist Gegenstand eines aktuellen interdisziplinären Diskurses. Während die Anzahl empirischer Studien, die in medizinethisch relevanten Fachzeitschriften publiziert wurden, in den letzten Jahren zugenommen hat, liegen nach Kenntnis der Autoren kaum methodenreflexive Veröffentlichungen zu konkreten empirischen Forschungsprojekten in der Medizinethik vor. Die Untersuchung der Wechselbeziehungen von Ethik und Empirie anhand ausgewählter interdisziplinärer empirisch medizinethischer Forschungsprojekte erscheint aus mehreren Gründen von Interesse. Zum einen kann auf diese Weise der mögliche Beitrag empirischer Forschung zur Bearbeitung (...)
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  14. Bernardo Gonçalves Alonso (2012). A tese da veracidade na teoria da informação fortemente semântica de Floridi e o paradoxo de Bar-Hillel-Carnap. Veritas 57 (2):123-142.score: 18.0
    In this article I defend that Floridi’s Theory of Strongly Semantic Information – TSSI – is correct while encompassing the Veracity Thesis, which guides the semantic information definition as “p is information if and only if p is constituted by meaningful, truth well-formed data”. I argue that the theory is not arbitrary because it deals with important philosophical conundrums, mainly by avoiding the Bar-Hillel and Carnap paradox (1953) generated from the classical theory of semantic information. First, one of the classic (...)
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  15. Eva C. Winkler, Gian Domenico Borasio, Peter Jacobs, Jürgen Weber & Ralf J. Jox (2012). Münchner Leitlinie zu Entscheidungen am Lebensende. Ethik in der Medizin 24 (3):221-234.score: 18.0
    Die Entscheidung für oder gegen lebensverlängernde Behandlungsmaßnahmen geht inzwischen der Hälfte aller Todesfälle in Europa voraus. Sie wird im klinischen Alltag häufig als ethische Herausforderung wahrgenommen, zudem sind unter Klinikern juristische Unsicherheiten und Fragen der korrekten Vorgehensweise verbreitet. Die hier vorgestellte Münchner Leitlinie zu Entscheidungen am Lebensende soll rechtliche Unsicherheit reduzieren, Klinikumsmitarbeiter für die ethische Dimension von Therapieentscheidungen am Lebensende sensibilisieren und ethisch begründete Entscheidungen fördern. Aus organisationsethischer Perspektive soll mit der Leitlinie eine Reflexion und Meinungsbildung zu einem ethisch relevanten (...)
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  16. Paulo Oliva & Thomas Powell (2012). On Spector's Bar Recursion. Mathematical Logic Quarterly 58 (4‐5):356-265.score: 15.0
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  17. J. L. Graham (1937). Illusory Trends in the Observations of Bar Graphs. Journal of Experimental Psychology 20 (6):597.score: 15.0
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  18. Melvin H. Marx (1969). Acquisition and Extinction as a Function of Proportion of Reinforcement in Magazine and Bar-Press Training. Journal of Experimental Psychology 80 (3p1):438.score: 15.0
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  19. J. M. Notterman (1959). Force Emission During Bar Pressing. Journal of Experimental Psychology 58 (5):341.score: 15.0
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  20. Tom N. Tombaugh (1967). The Overtraining Extinction Effect with a Discrete-Trial Bar-Press Procedure. Journal of Experimental Psychology 73 (4p1):632.score: 15.0
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  21. A. Grant Young (1969). Resistance to Extinction as a Function of Partial Reinforcement and Bar Weighting: A Within-S Design. Journal of Experimental Psychology 79 (2p1):363.score: 15.0
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  22. Helen B. Daly & James H. McCroskery (1973). Acquisition of a Bar-Press Response to Escape Frustrative Nonreward and Reduced Reward. Journal of Experimental Psychology 98 (1):109.score: 15.0
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  23. William K. Estes (1950). Effects of Competing Reactions on the Conditioning Curve for Bar Pressing. Journal of Experimental Psychology 40 (2):200.score: 15.0
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  24. C. T. Perin (1943). The Effect of Delayed Reinforcement Upon the Differentiation of Bar Responses in White Rats. Journal of Experimental Psychology 32 (2):95.score: 15.0
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  25. Michael Rathjen (2006). A Note on Bar Induction in Constructive Set Theory. Mathematical Logic Quarterly 52 (3):253-258.score: 15.0
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  26. N. Bar-Am (2012). Extensionalism in Context. Philosophy of the Social Sciences 42 (4):543-560.score: 14.0
    Quine’s philosophy comprises a bewildering set of views whose integrating principle is his "confirmed extensionalism". The paper offers a historical as well as an intellectual reconstruction of extensionalism. Traditional extensionalism (Boole) freed logic from Aristotelian essentialism that had inhibited the development of logic. Quine’s confirmed extensionalism is the acceptance, as a matter of course, of the validity of Frege’s criticism of [Boole’s] extensionalism. His confirmed extensionalism is a generalized version of the philosophy of science known as conventionalism. As such, it (...)
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  27. N. Bar-Am (2009). Book Review: Wettersten, J. (2005). Whewell's Critics: Have They Prevented Him From Doing Good? Amsterdam and New York: Radopi. [REVIEW] Philosophy of the Social Sciences 39 (2):336-340.score: 14.0
  28. N. Bar-Am (1999). On The Languages of Logic: An Introduction to Formal Logic (Samuel Guttenplan). Pragmatics and Cognition 7:239-242.score: 14.0
     
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  29. J. Almog (2001). What Am I?: Descartes and the Mind-Body Problem. Oxford University Press.score: 12.0
    In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
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  30. Steven M. Duncan, Can I Know What I Am ThInking?score: 12.0
    In this paper, I argue that, if a common form of materialism is true, I cannot know my own thoughts, or even that I am thinking. I conclude that, since I can and do know these things, materialism about mind as I characterize it must be false.
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  31. Andy Clark (1995). I Am John's Brain. Journal of Consciousness Studies 2 (2):144-8.score: 12.0
    I am John's[3] brain. In the flesh, I am just a rather undistinguished looking grey/white mass of cells. My surface is heavily convoluted and I am possessed of a fairly differentiated internal structure. John and I are on rather close and intimate terms; indeed, sometimes it is hard to tell us apart. But at times, John takes this intimacy a little too far. When that happens, he gets very confused about my role and functioning. He imagines that I organize and (...)
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  32. Dorit Bar-On (2010). Précis of Dorit Bar-On's Speaking My Mind: Expression and Self-Knowledge. [REVIEW] Acta Analytica 25 (1):1-7.score: 12.0
  33. Alex Voorhoeve, Frances Kamm, Elie During, Timothy Wilson & David Jopling (2011). Who Am I? Beyond 'I Think, Therefore I Am'. Annals of the New York Academy of Sciences 1234:134-148.score: 12.0
    Can we ever truly answer the question, “Who am I?” Moderated by Alex Voorhoeve (London School of Economics), neuro-philosopher Elie During (University of Paris, Ouest Nanterre), cognitive scientist David Jopling (York University, Canada), social psychologist Timothy Wilson (University of Virginia),and ethicist Frances Kamm (Harvard University) examine the difficulty of achieving genuine self-knowledge and how the pursuit of self-knowledge plays a role in shaping the self.
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  34. Gerald L. Bruns (2008). Derrida's Cat (Who Am I?). Research in Phenomenology 38 (3):404-423.score: 12.0
    What is it to be seen (naked) by one's cat? In “L'animal que donc je suis” (2006), the first of several lectures that he presented at a conference on the “autobiographical animal,” Jacques Derrida tells of his discomfort when, emerging from his shower one day, he found himself being looked at by his cat. Th experience leads him, by way of reflections on the question of the animal, to what is arguably the question of his philosophy: Who am I? It (...)
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  35. Jane M. Smith & John T. Sanders (2009). 'Von der Armut Am Geiste': A Dialogue by the Young Lukács. In Katie Terezakis (ed.), Engaging Agnes Heller: A Critical Companion. Lexington Books.score: 12.0
    Translation of "Von der Armut am Geiste; ein Dialog des jungen Lukács," by Ágnes Heller. This translation originally appeared in The Philosophical Forum, Spring-Summer 1972.
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  36. David Rosenthal (2010). Expressing One's Mind. Acta Analytica 25 (1):21 - 34.score: 12.0
    Remarks such as ‘I am in pain’ and ‘I think that it’s raining’ are puzzling, since they seem to literally describe oneself as being in pain or having a particular thought, but their conditions of use tend to coincide with unequivocal expressions of pain or of that thought. This led Wittgenstein, among others, to treat such remarks as expressing, rather than as reporting, one’s mental states. Though such expressivism is widely recognized as untenable, Bar-On has recently advanced a neo-expressivist view, (...)
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  37. David S. Oderberg, Why I Am Not a Consequentialist.score: 12.0
    This is an introductory talk on why I am not a consequentialist. I am not going to go into the details of consequentialist theory, or to compare and contrast different versions of consequentialism. Nor am I going to present all the reasons I am not a consequentialist, let alone all the reasons why you should not be one. All I want to do is focus on some key problems that in my view, and the view of many others, make consequentialism (...)
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  38. Nils A. Törnqvist (1981). Suggestion for Einstein-Podolsky-Rosen Experiments Using Reactions Likee^ + E^ - to Lambda Bar Lambda to Pi ^ - Ppi ^ + Bar P. Foundations of Physics 11 (1-2):171-177.score: 12.0
    Since weakly decaying particles are their own polarimeters, reactions like $\eta _c \to \Lambda \bar \Lambda , \psi \to \Lambda \bar \Lambda ,e^ + e^ - \to \mu ^ + \mu ^ -$ , etc. are interesting for testing the non-locality of quantum mechanical predictions. Although such reactions, in principle, do not exclude all classes of hidden variable theories, they can be used to complement current experiments with external polarimeters. The reaction $\eta _c \to \Lambda \bar \Lambda \to \pi ^ (...)
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  39. Jiri Benovsky (forthcoming). I Am a Lot of Things: A Pluralistic Account of the Self. Metaphysica, An International Journal for Ontology and Metaphysics.score: 12.0
    When I say that I am a lot of things, I mean it literally and metaphysically speaking. The Self, or so I shall argue, is a plurality (notwithstanding the fact that ordinary language takes "the Self" to be a singular term – but, after all, language is only language). It is not a substance or a substratum, and it is not a collection or a bundle. The view I wish to advocate for is a kind of reductionism, in line with (...)
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  40. Mathias Clasen (2010). Vampire Apocalypse: A Biocultural Critique of Richard Matheson's I Am Legend. Philosophy and Literature 34 (2):313-328.score: 12.0
    Richard Matheson seeded several weird fish in the deep and dark waters of the American myth pool, not least as a prominent screenwriter for the legendary 1960s TV series The Twilight Zone. I Am Legend, a post-apocalyptic science fiction/horror novel, published in 1954 and set in 1976, remains one of his best known works.1 It shows up persistently on "Best of Horror" lists and is generally regarded as a milestone in modern Gothic fiction. What is it about this novel that (...)
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  41. Richard Foley, What Am I to Believe?score: 12.0
    The central issue of Descartes’s Meditations is an intensely personal one. Descartes asks a simple question of himself, one that each of us can also ask of ourselves, “What am I to believe?” One way of construing this question--indeed, the way Descartes himself construed it--is as a methodological one. The immediate aim is not so much to generate a specific list of propositions for me to believe. Rather, I want to formulate for myself some general advice about how to proceed (...)
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  42. Alex Byrne (2011). Review Essay of Dorit Bar-On's "Speaking My Mind". [REVIEW] Philosophy and Phenomenological Research 83 (3):705 - 717.score: 12.0
    “Avowals” are utterances that “ascribe [current] states of mind”; for instance utterances of ‘I have a terrible headache’ and ‘I’m finding this painting utterly puzzling’ (Bar-On 2004: 1). And avowals, “when compared to ordinary empirical reports…appear to enjoy distinctive security” (1), which Bar-On elaborates as follows: A subject who avows being tired, or scared of something, or thinking that p, is normally presumed to have the last word on the relevant matters; we would not presume to criticize her self-ascription or (...)
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  43. Jacques Derrida (2008). The Animal That Therefore I Am. Fordham University Press.score: 12.0
    The animal that therefore I am (more to follow) -- But as for me, who am I (following)? -- And say the animal responded -- I don't know why we are doing this.
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  44. Benedikt Paul Göcke (2009). Am I Divine? New Blackfriars 91 (1034):386-400.score: 12.0
    On the one hand, arguably, I am neither this nor that. Arguably, neither is God this or that – so, am I God? Otherwise it seems that I must be this and God must be that. On the other hand, the being of the universe is not something of which I could plausibly be construed as the ultimate cause. That is God's creative act. Because I do not create the universe, I am not God. So I am God and I (...)
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  45. Benjamin R. Tucker, Why I Am an Anarchist (1892).score: 12.0
    Century has requested me to answer for his readers. I comply; but, to be frank, I find it a difficult task. If the editor or one of his contributors had only suggested a reason why I should be anything other than an Anarchist, I am sure I should have no difficulty in disputing the argument. And does not this very fact, after all, furnish in itself the best of all reasons why I should be an Anarchist – namely, the impossibility (...)
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  46. Gerald Vision (1985). `I Am Here Now'. Analysis 45 (4):198-199.score: 12.0
    In virtue of its form [‘I am here’] must be true on any occasion on which [it is] asserted, and yet the proposition it expresses on each occasion [is] contingent. (Richmond H. Thomason, ‘Necessity, Quotation, and Truth: an Indexical Theory’, Language in Focus: Foundations, Methods and Systems, ed. by Asa Kasher, D. Reidel Publishing Co., 1976, p. 121) Intuitively, [‘I am here now’] is deeply, and in some sense universally, true. One need only understand the meaning of [it] to know (...)
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  47. Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.score: 12.0
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...)
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  48. Bertrand Russell (1957). Why I Am Not a Christian. Routledge.score: 12.0
    Why. I. Am. Not. a. Christian. This lecture was delivered on March 6,1927, at Battersea Town Hall under the auspices of the South London Branch of the National Secular Society. AS YOUR Chairman has told you, the subject about which I am ...
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  49. Michael Rathjen (1991). The Role of Parameters in Bar Rule and Bar Induction. Journal of Symbolic Logic 56 (2):715-730.score: 12.0
    For several subsystems of second order arithmetic T we show that the proof-theoretic strength of T + (bar rule) can be characterized in terms of T + (bar induction) □ , where the latter scheme arises from the scheme of bar induction by restricting it to well-orderings with no parameters. In addition, we demonstrate that ACA + 0 , ACA 0 + (bar rule) and ACA 0 + (bar induction) □ prove the same Π 1 1 -sentences.
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  50. Asher Peres (2006). I Am the Cat Who Walks by Himself. Foundations of Physics 36 (1):1-18.score: 12.0
    The city of lions. Beaulieu-sur-Dordogne. The war starts. Drôle de guerre. Going to work. Going to school. Fleeing from village to village. Playing cat and mouse. The second landing. Return to Beaulieu. Return to Paris. Joining the boyscouts. Learning languages. Israel becomes independent. Arrival in Haifa. Kalay high school. Military training. The Hebrew Technion in Haifa. Relativity. Asher Peres. Metallurgy. Return to France. Escape from jail. Aviva.I am the cat who walks by himself, and all places are alike to me.Rudyard (...)
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