Search results for 'Olga Kagan' (try it on Scholar)

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  1.  14
    Olga Kagan (2011). The Actual World is Abnormal: On the Semantics of the Bylo Construction in Russian. [REVIEW] Linguistics and Philosophy 34 (1):57-84.
    This paper investigates the interpretation of the modal particle bylo in Modern Russian. On the intuitive level, sentences in which this particle appears report events that do not proceed normally and fail to receive an expected continuation. For instance, the particle is appropriate in a context whereby an eventuality begins but fails to reach completion, is intended but fails to be realized, or reaches completion, but its result is annulled. The paper proposes an intensional analysis of the particle, making use (...)
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  2. Shelly Kagan (1989). The Limits of Morality. Oxford University Press.
    Most people believe that there are limits to the sacrifices that morality can demand. Although it would often be meritorious, we are not, in fact, morally required to do all that we can to promote overall good. What's more, most people also believe that certain types of acts are simply forbidden, morally off limits, even when necessary for promoting the overall good. In this provocative analysis Kagan maintains that despite the intuitive appeal of these views, they cannot be adequately (...)
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  3.  91
    Jerome Kagan (1981). The Second Year: The Emergence of Self-Awareness. Harvard University Press.
    In this book, Jerome Kagan takes a provocative look at the mental developments underlying the startling transitions in the child's second year.It is Kagan&...
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  4.  3
    Jerome Kagan (2010). Once More Into the Breach. Emotion Review 2 (2):91-99.
    This article summarizes the main themes in the book What is Emotion? by Jerome Kagan (Yale University Press, 2007). The issues considered include: (1) the advantage of studying each phase of the cascade that begins with a brain reaction to an incentive and ends with an appraisal of a feeling state and/or a behavioral reaction; (2) distinguishing among appraisals with different origins; (3) replacing the current concern with consequences with more attention to the features of the brain and feeling (...)
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  5. Shelly Kagan (1998). Normative Ethics. Monograph Collection (Matt - Pseudo).
     
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  6. Shelly Kagan (2011). Do I Make a Difference? Philosophy and Public Affairs 39 (2):105-141.
  7.  21
    Shelly Kagan (2016). What's Wrong with Speciesism? Journal of Applied Philosophy 32 (4):n/a-n/a.
    Peter Singer famously argued in Animal Liberation that almost all of us are speciesists, unjustifiably favoring the interests of humans over the similar interests of other animals. Although I long found that charge compelling, I now find myself having doubts. This article starts by trying to get clear about the nature of speciesism, and then argues that Singer's attempt to show that speciesism is a mere prejudice is unsuccessful. I also argue that most of us are not actually speciesists at (...)
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  8. Shelly Kagan (2012). Death. Yale University Press.
    Thinking about death -- Dualism vs. physicalism -- Arguments for the existence of the soul -- Descartes' argument -- Plato on the immortality of the soul -- Personal identity -- Choosing between the theories -- The nature of death -- Two surprising claims about death -- The badness of death -- Immortality -- The value of life -- Other aspects of death -- Living in the face of death -- Suicide -- Conclusion: an invitation.
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  9. Shelly Kagan (1998). Rethinking Intrinsic Value. Journal of Ethics 2 (4):277-297.
    According to the dominant philosophical tradition, intrinsic value must depend solely upon intrinsic properties. By appealing to various examples, however, I argue that we should at least leave open the possibility that in some cases intrinsic value may be based in part on relational properties. Indeed, I argue that we should even be open to the possibility that an object''s intrinsic value may sometimes depend (in part) on its instrumental value. If this is right, of course, then the traditional contrast (...)
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  10. Shelly Kagan (2009). Well-Being as Enjoying the Good. Philosophical Perspectives 23 (1):253-272.
  11. Shelly Kagan (1988). The Additive Fallacy. Ethics 99 (1):5-31.
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  12.  49
    Shelly Kagan (2012). The Geometry of Desert. Oxford University Press.
    Moral desert -- Fault forfeits first -- Desert graphs -- Skylines -- Other shapes -- Placing peaks -- The ratio view -- Similar offense -- Graphing comparative desert -- Variation -- Groups -- Desert taken as a whole -- Reservations.
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  13. Shelly Kagan (2001). Thinking About Cases. Social Philosophy and Policy 18 (2):44.
    Anyone who reflects on the way we go about arguing for or against moral claims is likely to be struck by the central importance we give to thinking about cases. Intuitive reactions to cases—real or imagined—are carefully noted, and then appealed to as providing reason to accept various claims. When trying on a general moral theory for size, for example, we typically get a feel for its overall plausibility by considering its implications in a range of cases. Similarly, when we (...)
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  14.  32
    M. S. Kagan (1986). On the "Spiritual": An Essay in Categorial-Linguistic Analysis. Russian Studies in Philosophy 25 (3):46-66.
    The concepts of "spirit" [dukh], "spiritual," and "spirituality" have had a strange fate in philosophy. It seems that they are constantly and more widely utilized in the literature—as well as when the solution of the basic question of philosophy is formulated as the "relation of matter and spirit," when the "spiritual life of society" or "spiritual culture" is investigated, and when the issue concerns the "spirituality" of the individual as the manifestation of a high level of development of the socialist (...)
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  15. Shelly Kagan (1984). Does Consequentialism Demand Too Much? Recent Work on the Limits of Obligation. Philosophy and Public Affairs 13 (3):239-254.
  16. Peter Vallentyne & Shelly Kagan (1997). Infinite Value and Finitely Additive Value Theory. Journal of Philosophy 94 (1):5-26.
    000000001. Introduction Call a theory of the good—be it moral or prudential—aggregative just in case (1) it recognizes local (or location-relative) goodness, and (2) the goodness of states of affairs is based on some aggregation of local goodness. The locations for local goodness might be points or regions in time, space, or space-time; or they might be people, or states of nature.1 Any method of aggregation is allowed: totaling, averaging, measuring the equality of the distribution, measuring the minimum, etc.. Call (...)
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  17. Shelly Kagan (1992). The Limits of Well-Being. Social Philosophy and Policy 9 (2):169-189.
    What are the limits of well-being? This question nicely captures one of the central debates concerning the nature of the individual human good. For rival theories differ as to what sort of facts directly constitute a person's being well-off. On some views, well-being is limited to the presence of pleasure and the absence of pain. But other views push the boundaries of well-being beyond this, so that it encompasses a variety of mental states, not merely pleasure alone. Some theories then (...)
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  18.  44
    Paula N. Kagan, Marlaine C. Smith, I. I. I. Cowling & Peggy L. Chinn (2010). A Nursing Manifesto: An Emancipatory Call for Knowledge Development, Conscience, and Praxis. Nursing Philosophy 11 (1):67-84.
    The purpose of this paper is to present the theoretical and philosophical assumptions of the Nursing Manifesto , written by three activist scholars whose objective was to promote emancipatory nursing research, practice, and education within the dialogue and praxis of social justice. Inspired by discussions with a number of nurse philosophers at the 2008 Knowledge Conference in Boston, two of the original Manifesto authors and two colleagues discussed the need to explicate emancipatory knowing as it emerged from the Manifesto . (...)
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  19. Shelly Kagan (1994). Me and My Life. Proceedings of the Aristotelian Society 94:309 - 324.
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  20.  11
    Shelly Kagan (2015). The Costs of Transitivity: Thoughts on Larry Temkin’s Rethinking the Good. Journal of Moral Philosophy 12 (4):462-478.
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  21.  3
    Paula N. Kagan, Marlaine C. Smith, W. Richard Cowling Iii & Peggy L. Chinn (2010). A Nursing Manifesto: An Emancipatory Call for Knowledge Development, Conscience, and Praxis. Nursing Philosophy 11 (1):67-84.
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  22.  20
    Shelly Kagan (2005). Rethinking Intrinsic Value. In Toni Rønnow-Rasmussen & Michael J. Zimmerman (eds.), Journal of Ethics. Springer 97--114.
    According to the dominant philosophical tradition, intrinsic value must depend solely upon intrinsic properties. By appealing to various examples, however, I argue that we should at least leave open the possibility that in some cases intrinsic value may be based in part on relational properties. Indeed, I argue that we should even be open to the possibility that an object's intrinsic value may sometimes depend on its instrumental value. If this is right, of course, then the traditional contrast between intrinsic (...)
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  23. Neil Gunningham, Robert A. Kagan & Dorothy Thornton (2004). Social License and Environmental Protection: Why Businesses Go Beyond Compliance, 29 Law & Soc. Inquiry 307:308.
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  24.  68
    Shelly Kagan (2013). Why Study Philosophy? Frontiers of Philosophy in China 8 (2):258-265.
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  25.  2
    Wendy J. Austin, Leon Kagan, Marlene Rankel & Vangie Bergum (2008). The Balancing Act: Psychiatrists' Experience of Moral Distress. [REVIEW] Medicine, Health Care and Philosophy 11 (1):89-97.
    Experiences of moral distress encountered in psychiatric practice were explored in a hermeneutic phenomenological study. Moral distress is the state experienced when moral choices and actions are thwarted by constraints. Psychiatrists describe struggling ‘to do the right thing’ for individual patients within a societal system that places unrealistic demands on psychiatric expertise. Certainty on the part of the psychiatrist is an expectation when judgments of dangerousness and/or the need for coercive treatments are made. This assumption, however, ignores the uncertainty and (...)
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  26. Shelly Kagan (1999). 30. Equality and Desert. In Louis P. Pojman & Owen McLeod (eds.), What Do We Deserve?: A Reader on Justice and Desert. Oxford University Press 298.
     
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  27. Shelly Kagan (1992). The Structure of Normative Ethics. Philosophical Perspectives 6:223-242.
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  28.  11
    Jerome Kagan (1998). Three Seductive Ideas. Harvard University Press.
    This book, the product of a lifetime of research by one of the founders of developmental psychology, takes on the powerful assumptions behind these questions- ...
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  29.  22
    Wendy Austin, Marlene Rankel, Leon Kagan, Vangie Bergum & Gillian Lemermeyer (2005). To Stay or to Go, to Speak or Stay Silent, to Act or Not to Act: Moral Distress as Experienced by Psychologists. Ethics and Behavior 15 (3):197 – 212.
    The moral distress of psychologists working in psychiatric and mental health care settings was explored in an interdisciplinary, hermeneutic phenomenological study situated at the University of Alberta, Canada. Moral distress is the state experienced when moral choices and actions are thwarted by constraints. Psychologists described specific incidents in which they felt their integrity had been compromised by such factors as institutional and interinstitutional demands, team conflicts, and interdisciplinary disputes. They described dealing with the resulting moral distress by such means as (...)
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  30.  5
    Aaron Kagan & Charles Lassiter (2013). The Coupling-Constitution Fallacy: Much Ado About Nothing. Pragmatics and Cognition 21 (1):178-192.
    The coupling-constitution fallacy claims that arguments for extended cognition involve the inference of “x and y constitute z” from “x is coupled to y” and that such inferences are fallacious. We argue that the coupling-constitution fallacy fails in its goal to undermine the hypothesis of extended cognition: appeal to the coupling-constitution fallacy to rule out possible empirical counterexamples to intracranialism is fallacious. We demonstrate that appeals to coupling-constitution worries are problematic by constructing the fallacious argument against the hypothesis of extended (...)
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  31. Shelly Kagan (2003). Comparative Desert. In Serena Olsaretti (ed.), Desert and Justice. Oxford University Press 93--122.
  32. Shelly Kagan (1994). Defending Options. Ethics 104 (2):333-351.
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  33.  29
    Shelly Kagan (1991). Review: Replies to My Critics. [REVIEW] Philosophy and Phenomenological Research 51 (4):919 - 928.
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  34. Peter J. Ahrensdorf, Arlene Saxonhouse, Steven Forde, Paul A. Rahe, Michael Zuckert, Devin Stauffer, David Leibowitz, Robert Goldberg, Christopher Bruell, Linda R. Rabieh, Richard S. Ruderman, Christopher Baldwin, J. Judd Owen, Waller R. Newell, Nathan Tarcov, Ross J. Corbett, Clifford Orwin, John W. Danford, Heinrich Meier, Fred Baumann, Robert C. Bartlett, Ralph Lerner, Bryan-Paul Frost, Laurie Fendrich, Donald Kagan, H. Donald Forbes & Norman Doidge (2010). Recovering Reason: Essays in Honor of Thomas L. Pangle. Lexington Books.
    Recovering Reason: Essays in Honor of Thomas L. Pangle is a collection of essays composed by students and friends of Thomas L. Pangle to honor his seminal work and outstanding guidance in the study of political philosophy. These essays examine both Socrates' and modern political philosophers' attempts to answer the question of the right life for human beings, as those attempts are introduced and elaborated in the work of thinkers from Homer and Thucydides to Nietzsche and Charles Taylor.
     
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  35. M. I. Kagan (2004). O Khode Istorii. I͡azyki Slavi͡anskoĭ Kulʹtury.
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  36.  36
    Shelly Kagan (1991). Precis of The Limits of Morality. [REVIEW] Philosophy and Phenomenological Research 51 (4):897-901.
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  37.  33
    Shelly Kagan (1991). Replies to My Critics. [REVIEW] Philosophy and Phenomenological Research 51 (4):919-928.
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  38. Shelly Kagan (2009). The Grasshopper, Aristotle, Bob Adams, and Me. In Samuel Newlands & Larry M. Jorgensen (eds.), Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams. Oxford University Press
     
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  39. Shelly Kagan (2015). An Introduction to Ill-Being. Oxford Studies in Normative Ethics 4:261-88.
    Typically, discussions of well-being focus almost exclusively on the positive aspects of well-being, those elements which directly contribute to a life going well, or better. It is generally assumed, without comment, that there is no need to explicitly discuss ill-being as well—that is, the part of the theory of well-being that specifies the elements which directly contribute to a life going badly, or less well—since (or so it is thought) this raises no special difficulties or problems. But this common assumption (...)
     
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  40.  33
    Shelly Kagan (1988). Causation and Responsibility. American Philosophical Quarterly 25 (4):293 - 302.
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  41.  56
    Shelly Kagan (1986). The Present-Aim Theory of Rationality. Ethics 96 (4):746-759.
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  42.  52
    Shelly Kagan (1986). Causation, Liability, and Internalism. Philosophy and Public Affairs 15 (1):41-59.
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  43.  6
    Jerome Kagan (2000). Human Morality is Distinctive. Journal of Consciousness Studies 7 (1-2):1-2.
    The behaviours Flack and de Waal describe as origins of human morality lack the most essential features of the human ethical competence; namely, application of the concepts good and bad to events, the capacities for guilt and empathy for another's state, and the ability to suppress actions that would compromise the self's virtue. These serious differences between apes and humans challenge the suggestion that primate behaviour lies on a continuum with human morality.
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  44.  44
    Aaron Kagan (2007). Face to Face with an Enactive Approach: A Sensorimotor Account of Face Detection and Recognition. [REVIEW] Phenomenology and the Cognitive Sciences 6 (4):509-525.
    The enactive approach to perception describes experience as a temporally extended activity of skillful engagement with the environment. This paper pursues this view and focuses on prosopagnosia both for the light that the theory can throw on the phenomenon, and for the critical light the phenomenon can throw on the theory. I argue that the enactive theory is insufficient to characterize the unique nature of experience specific to prosopagnosic subjects. There is a distinct difference in the overall process of detection (...)
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  45. Brad Hooker, Elinor Mason, Dale E. Miller, D. W. Haslett, Shelly Kagan, Sanford S. Levy, David Lyons, Phillip Montague, Tim Mulgan, Philip Pettit, Madison Powers, Jonathan Riley, William H. Shaw, Michael Smith & Alan Thomas (2000). Morality, Rules, and Consequences: A Critical Reader. Rowman & Littlefield Publishers.
    What determines whether an action is right or wrong? Morality, Rules, and Consequences: A Critical Reader explores for students and researchers the relationship between consequentialist theory and moral rules. Most of the chapters focus on rule consequentialism or on the distinction between act and rule versions of consequentialism. Contributors, among them the leading philosophers in the discipline, suggest ways of assessing whether rule consequentialism could be a satisfactory moral theory. These essays, all of which are previously unpublished, provide students in (...)
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  46.  31
    Shelly Kagan (1993). The Unanimity Standard. Journal of Social Philosophy 24 (2):129-154.
  47.  12
    H. Hamner Hill & Michael Kagan (1995). Aristotelian Dialectic. Informal Logic 17 (1).
    "Aristotelian Dialectic" is a dialogue between two persons, T and Q, concerning Aristotle's views on the nature of dialectic and rhetoric and also on the role of dialectic and rhetoric in modern education. T advances two theses: that Aristotle views dialectic and rhetoric as intellectual martial arts. to be used to combat the sophists; and that these arts form the basis of Homeric education. T defends this view by examining what Aristotle has to say in the Topics, The Sophistical Refutations, (...)
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  48.  5
    Jerome Kagan (2010). Some Plain Words on Emotion. Emotion Review 2 (3):221-224.
    This article discusses several problems affecting progress in research on emotion: (1) disagreements over the appropriate referents for an emotion; (2) the modest relations between the brain states provoked by an emotional incentive and the accompanying semantic appraisals or behaviors; and (3) the abstract nature and indifference to origin of the English words used to name emotions. The final section contains some suggestions for future research.
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  49.  11
    Aaron Kagan (2013). On Emotions: Philosophical Essays. Philosophical Psychology 28 (5):742-746.
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  50. Elizabeth Spelke, Philip Zelazo & Jerome Kagan, Father Interaction and Separatian Protest'.
    Thirty-six 1-year-old middle-class children with fathers who spent differential time with them at home were observed in two experimental contexts separated by 2 weeks. In the first, each infant was shown six to eight repetitions of three different nonsocial events followed by a change in..
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