Search results for 'Noa Naaman Zauderer' (try it on Scholar)

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  1.  18
    Noa Naaman Zauderer, (Supervisor: Marcelo Dascal).
    The term “Cartesianism” is commonly applied to a wide range of philosophical and scientific doctrines. The question of what constitutes the spirit or essence of Cartesianism – providing a common core for the works of Descartes, Arnauld, Rohault, La Forge, Régis, Spinoza, Le Grand or Malebranche, among others – has elicited a great variety of answers. Without attempting a comprehensive response to the question, I begin by presenting some main presuppositions and goals commonly attributed to Descartes and other Cartesian doctrines (...)
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  2.  43
    Andreea Mihali (2011). Noa Naaman-Zauderer , Descartes' Deontological Turn: Reason, Will and Virtue in the Later Writings . Reviewed By. Philosophy in Review 31 (5):375-378.
    Noa Naaman-Zauderer’s book aims to bring to light the ethical underpinnings of Descartes’ system: on her view, in both the practical and the theoretical spheres Descartes takes our foremost duty to lie in the good use of the will.The marked ethical import of Cartesian epistemology takes the form of a deontological, non-consequentialist view of error: epistemic agents are praised/blamed when they fulfill/flout the duty to not assent to ideas that are less than clear and distinct.Extra-theoretical realms admitting of (...)
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  3.  4
    Sean Greenberg (2013). Noa Naaman-Zauderer.Descartes’ Deontological Turn: Reason, Will, and Virtue in the Later Writings. Cambridge: Cambridge University Press, 2011. Pp. Xii+224. $85.00. [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 3 (1):182-186.
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  4.  31
    Noa Naaman Zauderer (2010). Descartes' Deontological Turn: Reason, Will, and Virtue in the Later Writings. Cambridge University Press.
    This book offers a new way of approaching the place of the will in Descartes' mature epistemology and ethics. Departing from the widely accepted view, Noa Naaman-Zauderer suggests that Descartes regards the will, rather than the intellect, as the most significant mark of human rationality, both intellectual and practical. Through a close reading of Cartesian texts from the Meditations onward, she brings to light a deontological and non-consequentialist dimension of Descartes' later thinking, which credits the proper use of (...)
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  5. Noa Naaman-Zauderer (2011). Descartes' Deontological Turn: Reason, Will, and Virtue in the Later Writings. Cambridge University Press.
    This book offers a way of approaching the place of the will in Descartes' mature epistemology and ethics. Departing from the widely accepted view, Noa Naaman-Zauderer suggests that Descartes regards the will, rather than the intellect, as the most significant mark of human rationality, both intellectual and practical. Through a close reading of Cartesian texts from the Meditations onward, she brings to light a deontological and non-consequentialist dimension of Descartes' later thinking, which credits the proper use of free (...)
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  6. Noa Naaman-Zauderer (2010). Descartes' Deontological Turn: Reason, Will, and Virtue in the Later Writings. Cambridge University Press.
    This book offers a way of approaching the place of the will in Descartes' mature epistemology and ethics. Departing from the widely accepted view, Noa Naaman-Zauderer suggests that Descartes regards the will, rather than the intellect, as the most significant mark of human rationality, both intellectual and practical. Through a close reading of Cartesian texts from the Meditations onward, she brings to light a deontological and non-consequentialist dimension of Descartes' later thinking, which credits the proper use of free (...)
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  7. Noa Naaman-Zauderer (2013). Descartes' Deontological Turn: Reason, Will, and Virtue in the Later Writings. Cambridge University Press.
    This book offers a way of approaching the place of the will in Descartes' mature epistemology and ethics. Departing from the widely accepted view, Noa Naaman-Zauderer suggests that Descartes regards the will, rather than the intellect, as the most significant mark of human rationality, both intellectual and practical. Through a close reading of Cartesian texts from the Meditations onward, she brings to light a deontological and non-consequentialist dimension of Descartes' later thinking, which credits the proper use of free (...)
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  8. Eric Stencil (2011). Descartes' Deontological Turn: Reason, Will, and Virtue in the Later Writings. Journal of the History of Philosophy 49 (4):496-497.
    In this book, Noa Naaman-Zauderer explores the deontological and non-consequentialist dimensions of Descartes’ later writings. Focusing on the role of the will, she argues that Descartes considers the correct use of free will as not merely a means to some other end, but “an end in its own right” (1). She further argues that for Descartes, the role of reason is to govern the “right use” of free will rather than to distinguish truth from falsity (2). Naaman- (...) follows Descartes’ deontological approach through his epistemology, metaphysics, and ethics. The focus of chapter 1 is Descartes’ theory of ideas. Contrary to the standard interpretations, which take the clarity and distinctness (and the .. (shrink)
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  9. Dorit Naaman (2008). Unruly Daughters to Mother Nation: Palestinian and Israeli First-Person Films. Hypatia 23 (2):pp. 17-32.
    This article examines the Israeli documentary My Land Zion and the Palestinian documentary Paradise Lost. Both films are critical autobiographical texts and in both, the woman filmmaker negotiates her emotional and ideological ties with her culture, history, and nation. Naaman proposes that by using the autobiographical genre and by engaging emotionally as well as rationally, the women filmmakers discussed offer a particular gendered position rebelliously outside nationalism and the place of women within it.
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  10.  2
    Dorit Naaman (2008). Unruly Daughters to Mother Nation: Palestinian and Israeli First-Person Films. Hypatia 23 (2):17-32.
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  11.  6
    Sibel Erduran, Agustin Aduriz Bravo & Rachel Mamlok Naaman (2007). Developing Epistemologically Empowered Teachers: Examining the Role of Philosophy of Chemistry in Teacher Education. Science and Education 16 (9-10):975-989.
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  12.  1
    Elizabeth Zauderer (2015). Is a Rose is a Rose is a Rose? Appropriating Polysemy in Film: The Case of Rose Imagery in American Beauty. Semiotica 2015 (205):191-205.
    Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 205 Seiten: 191-205.
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  13. Boutros Naaman (2000). L'ecclesiologia di comunione nel nuovo Codice di Diritto Canonico. Miscellanea Francescana 100 (3-4):583-641.
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  14. Alan Musgrave (1989). Noa's Ark--Fine for Realism. Philosophical Quarterly 39 (157):383-398.
  15.  76
    Richard H. Schlagel (1991). Fine's "Shaky Game" (And Why NOA Is No Ark for Science):The Shaky Game Arthur Fine. Philosophy of Science 58 (2):307-.
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  16.  13
    Peter Alward, Comments on Noa Latham’s €œIs There a Conception of Causation That Gives Rise to a Problem of Mental Causation?€.
    Â Â Â Â Â Â Â Â Â Â Â Latham defends the following argument against problems that putatively arise for mental causation: 1. A problem for mental causation arises for a conception of causation only if it attributes a causal role to physical but not mental entities.
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  17.  4
    Josiane Boulad Ayoub (1981). Julien J. Lafontant. Montesquieu et le problème de l'esclavage dans L'Esprit des lois. Éditions Naaman, Sherbrooke, 1979, 164 p.Julien J. Lafontant. Montesquieu et le problème de l'esclavage dans L'Esprit des lois. Éditions Naaman, Sherbrooke, 1979, 164 p. [REVIEW] Philosophiques 8 (2):349-355.
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  18.  8
    Larry Laudan (1984). Abstract of Comments: Adrift with NOA. Noûs 18 (1):66 -.
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  19.  7
    Richard H. Schlagel (1991). Review: Fine's "Shaky Game" (And Why NOA Is No Ark for Science). [REVIEW] Philosophy of Science 58 (2):307 - 323.
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  20.  5
    Josiane Boulad Ayoub (1982). Simone Weil et Spinoza: Essai d'interprétation Alain Goldschläger Sherbrooke: Editions Naaman, 1982. 238 p. Dialogue 21 (4):774-775.
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  21.  3
    Suzanne Foisy (1972). De l'Esthétique Classique Tirée du Portrait Et du Nu. Par Henri Jones . Préface de Marcel Brion de l'Académie Française. Collection « Reflets » Dirigée Par Antoine Naaman. Centre Éducatif Et Culturel, Inc., Montréal, 1969. 239 Pages. [REVIEW] Dialogue 11 (3):482.
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  22.  1
    Léonce Paquet (1977). L'esprit de Plotin. L'itinéraire de L'Âme Vers Dieu. Par François Bousquet. . Sherbrooke, Ed. Naaman, 1976. 88 P. [REVIEW] Dialogue 16 (2):362-365.
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  23. James R. Brown (1999). Realism, Antirealism, and NOA. In Robert Klee (ed.), Scientific Inquiry: Readings in the Philosophy of Science. Oxford University Press 338.
  24. Matthias Egg (2014). 3 NOA and the Vices of the Realism Debate. In Scientific Realism in Particle Physics: A Causal Approach. De Gruyter 33-46.
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  25.  44
    Laura Ruetsche (2015). The Shaky Game +25, Or: On Locavoracity. Synthese 192 (11):3425-3442.
    Taking Arthur Fine’s The Shaky Game as my inspiration, and the recent 25th anniversary of the publication of that work as the occasion to exercise that inspiration, I sketch an alternative to the “Naturalism” prevalent among philosophers of physics. Naturalism is a methodology eventuating in a metaphysics. The methodology is to seek the deep framework assumptions that make the best sense of science; the metaphysics is furnished by those assumptions and supported by their own support of science. The alternative presented (...)
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  26. Noa Latham (2003). Are There Any Nonmotivating Reasons for Action? In Sven Walter & Heinz-Dieter Heckmann (eds.), Physicalism and Mental Causation. Imprint Academic 273.
    When performing an action of a certain kind, an agent typically has se- veral reasons for doing so. I shall borrow Davidson’s term and call these rationalising reasons (Davidson 1963, 3). These are reasons that allow us to understand what the agent regarded as favourable features of such an action. (There will also be reasons against acting, expressing unfavour- able features of such an action, from the agent’s point of view.) I shall say that R is a rationalising reason of (...)
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  27. Noa Latham (1999). Davidson and Kim on Psychophysical Laws. Synthese 118 (2):121-44.
    Nearly 30 years have passed since Donald Davidson first presented his ar- gument against the possibility of psychophysical laws in “Mental Events”. The argument applies to intentional rather than phenomenal properties, so whenever I refer to mental properties and to psychophysical laws it should be understood that I mean intentional properties and laws relating them to physical properties. No consensus has emerged over what the argument actually is, and the subsequent versions of it presented by Davidson show significant differences. But (...)
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  28.  14
    Noa Latham (forthcoming). Meditation and Self-Control. Philosophical Studies.
    This paper seeks to analyse an under-discussed kind of self-control, namely the control of thoughts and sensations. I distinguish first-order control from second-order control and argue that their central forms are intentional concentration and intentional mindfulness respectively. These correspond to two forms of meditation, concentration meditation and mindfulness meditation, which have been regarded as central both in the traditions in which the practices arose and in the scientific literature on meditation. I analyse them in terms of their characteristic intentions, (...)
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  29.  57
    Noa Ronkin (2005). Early Buddhist Metaphysics: The Making of a Philosophical Tradition. London ; New Yorkroutledgecurzon.
    Early Buddhist Metaphysics provides a philosophical account of the major doctrinal shift in the history of early Theravada tradition in India: the transition from the earliest stratum of Buddhist thought to the systematic and allegedly scholastic philosophy of the Pali Abhidhamma movement. Entwining comparative philosophy and Buddhology, the author probes the Abhidhamma's metaphysical transition in terms of the Aristotelian tradition and vis-à-vis modern philosophy, exploits Western philosophical literature from Plato to contemporary texts in the fields of philosophy of mind and (...)
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  30. Noa Latham (2011). Are Fundamental Laws Necessary or Contingent? In Michael O'Rourke, Joseph Keim Campbell & Matthew H. Slater (eds.), Carving Nature at its Joints. MIT Press 97.
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  31. Noa Latham (2004). Determinism, Randomness, and Value. Philosophical Topics 32 (1-2):153-167.
    What values, if any, would be undermined by determinism?[i] Traditionally this question has been tackled by asking whether determinism is compatible with free will or whether it is compatible with moral responsibility. Compatibilists say that determinism would not threaten free will or moral responsibility, and hence that people’s values should not be influenced by whether or not they believe in determinism. Incompatibilists say that determinism would undermine free will or moral responsibility, and hence that a belief in determinism should have (...)
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  32. Noa Latham (2003). What is Token Physicalism? Pacific Philosophical Quarterly 84 (3):270-290.
    The distinction between token and type physicalism is a familiar feature of discussion of psychophysical relations. Token physicalism, or ontological physicalism, is the view that every token, or particular, in the spatiotemporal world is a physical particular. It is contrasted with type physicalism, or property physicalism -- the view that every first-order type, or property, instantiated in the spatiotemporal world is a physical property. Token physicalism is commonly viewed as a clear thesis, strictly weaker than property physicalism, strictly stronger than (...)
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  33.  65
    Noa Latham (1987). Singular Causal Statements and Strict Deterministic Laws. Pacific Philosophical Quarterly 68 (1):29-43.
  34. Joseph Rouse (1991). The Politics of Postmodern Philosophy of Science. Philosophy of Science 58 (4):607-627.
    Modernism in the philosophy of science demands a unified story about what makes an inquiry scientific (or a successful science). Fine's "natural ontological attitude" (NOA) is "postmodern" in joining trust in local scientific practice with suspicion toward any global interpretation of science to legitimate or undercut that trust. I consider four readings of this combination of trust and suspicion and their consequences for the autonomy and cultural credibility of the sciences. Three readings take respectively Fine's trusting attitude, his emphasis upon (...)
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  35. Sharon L. Crasnow (2000). How Natural Can Ontology Be? Philosophy of Science 67 (1):114-132.
    Arthur Fine's Natural Ontological Attitude (NOA) is intended to provide an alternative to both realism and antirealism. I argue that the most plausible meaning of "natural" in NOA is "nonphilosophical," but that Fine comes to NOA through a particular conception of philosophy. I suggest that instead of a natural attitude we should adopt a philosophical attitude. This is one that is self-conscious, pragmatic, pluralistic, and sensitive to context. I conclude that when scientific realism and antirealism are viewed with a philosophical (...)
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  36.  35
    Ernan McMullin (1991). Comment: Selective Anti-Realism. Philosophical Studies 61 (1-2):97 - 108.
    Comment on A Fine: "Piecemeal Realism." Fine's critique of scientific realism derives its force from a selective focus on mechanics. But what does the antirealist have to say about evolutionary theory or astrophysics? Furthermore, the circularity objection to the "explanationist" defence of realism can be countered. Fine's own position (NOA) reduces either to instrumentalism or to an unargued-for realism, depending on where the stress is laid.
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  37. Noa Latham (2002). Spatiotemporal and Spatial Particulars. Croatian Journal of Philosophy 2 (1):17-35.
    The aim of this paper is to offer a classification of particulars in terms of their relations to spatiotemporal and spatial regions. It begins with an examination of spatiotemporal particulars, and then explores the extent to which a parallel account can be offered of continuants, or spatial particulars that can endure and change over time, assuming such particulars exist. For every spatial particular there are spatiotemporal particulars that can be described as its life and parts thereof. But not every time-slice (...)
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  38.  8
    Noa Shein (2015). Causation and Determinate Existence of Finite Modes in Spinoza. Archiv für Geschichte der Philosophie 97 (3).
    Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 97 Heft: 3 Seiten: 334-357.
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  39. Noa Shein (2009). The False Dichotomy Between Objective and Subjective Interpretations of Spinoza's Theory of Attributes. British Journal for the History of Philosophy 17 (3):505 – 532.
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  40. Alexandra Bradner, On the Very Idea of a Style of Reasoning.
    Although Ian Hacking’s meta-concept is frequently applied to historical cases, few theorists have questioned the very idea of a style of reasoning. Hacking himself considers Donald Davidson’s conceptual scheme argument to be the most formidable challenge to the style idea, but Hacking has set up a straw man in Davidson. Beyond Hacking’s own conclusion, that Davidson's narrow concern with meaning incommensurability does not apply to styles, which are not incommensurable in that way, there is the more obvious point that styles, (...)
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  41.  13
    Fouad Abd‐El‐Khalick, Saouma Boujaoude, Richard Duschl, Norman G. Lederman, Rachel Mamlok‐Naaman, Avi Hofstein, Mansoor Niaz, David Treagust & Hsiao‐lin Tuan (2004). Inquiry in Science Education: International Perspectives. Science Education 88 (3):397-419.
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  42.  85
    Noa Latham (1998). Chalmers on the Addition of Consciousness to the Physical World. Philosophical Studies 98 (1):71-97.
  43.  16
    Noa Ronkin (forthcoming). Abhidharma. Stanford Encyclopedia of Philosophy.
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  44.  46
    Noa Latham (1994). Causally Irrelevant Reasons and Action Solely From the Motive of Duty. Journal of Philosophy 91 (11):599-618.
  45.  92
    Noa Latham (2001). Substance Physicalism. In Carl Gillett & Barry M. Loewer (eds.), Physicalism and its Discontents. Cambridge University Press
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  46.  50
    Joseph Rouse (1988). Arguing for the Natural Ontological Attitude. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1988:294 - 301.
    Arthur Fine has recently argued that standard realist and anti-realist interpretations of science should be replaced by "natural ontological attitude" (NOA). I ask whether Fine's own justification for NOA can meet the standards of argument that underlie his criticisms of realism and anti-realism. Fine vacillates between two different ways of advocating NOA. The more minimalist defense ("why not try NOA?") begs the question against both realists and antirealists. A stronger program, based on Fine's arguments for a "no-theory" of truth, has (...)
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  47. Noa Ronkin (2009). Theravada Metaphysics and Ontology. In Jay Garfield & William Edelgass (eds.), Buddhist Philosophy: Essential Readings. OUP Usa 13--25.
     
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  48.  15
    Dimitri Ginev (2012). The Natural Ontological Attitude in a Hermeneutic Context. Studia Philosophica Estonica 5 (1):17-43.
    My aim in this paper is to re-examine Arthur Fine’s concept of the natural ontological attitude. Whereas earlier critical interpretations focus on the compatibility of NOA with scientific realism, I argue that Fine’s conception is to be recast in terms of an interpretative theory of scientific research. Specifically, I make the case that the hermeneutic reformulation of NOA is unavoidable when at stake are the issues of the structural, conceptual, and experimental articulation of scientific domain. The paper concludes by considering (...)
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  49.  5
    Noa Kekuewa Lincoln & Nicole M. Ardoin (forthcoming). Cultivating Values: Environmental Values and Sense of Place as Correlates of Sustainable Agricultural Practices. Agriculture and Human Values.
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  50.  11
    Tami Levy Nahum, Rachel Mamlok‐Naaman, Avi Hofstein & Joseph Krajcik (2007). Developing a New Teaching Approach for the Chemical Bonding Concept Aligned with Current Scientific and Pedagogical Knowledge. Science Education 91 (4):579-603.
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