Search results for 'Rebecca Kaufman' (try it on Scholar)

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  1. Rebecca L. McMillan, Scott Barry Kaufman & Jerome L. Singer (2013). Ode to Positive Constructive Daydreaming. Frontiers in Psychology 4.
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  2.  46
    T. Forcht Dagi & Rebecca Kaufman (2001). Clarifying the Discussion on Brain Death. Journal of Medicine and Philosophy 26 (5):503 – 525.
    Definitions of death are based on subjective standards, priorities, and social conventions rather than on objective facts about the state of human physiology. It is the meaning assigned to the facts that determines whensomeone may be deemed to have died, not the facts themselves. Even though subjective standards for the diagnosis of death show remarkable consistency across communities, they are extrinsic. They are driven, implicitly or explicitly, by ideas about what benefits the community rather than what benefits the indidvidual. The (...)
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  3. Rebecca L. Burke, Grace Powers Monaco & Rick Kaufman (1984). What Do We Owe to Baby Jane? Hastings Center Report 14 (4):49-50.
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  4. James C. Kaufman (2005). Robert J. Sternberg Todd I. Lubart James C. Kaufman Jean E. Pretz. In K. Holyoak & B. Morrison (eds.), The Cambridge Handbook of Thinking and Reasoning. Cambridge Univ Pr 351.
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  5.  1
    Terry C. Muck, Rita M. Gross & Gordon Kaufman (forthcoming). Gordon Kaufman Interview. Buddhist-Christian Studies.
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  6.  1
    Arnold S. Kaufman (1967). Diesing and Piccone on Kaufman. Inquiry 10 (1-4):211-216.
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  7.  19
    Alexander Kaufman (1999). Welfare in the Kantian State. Oxford University Press.
    A traditional interpretation holds that Kant's political theory simply constitutes an account of the constraints which reason places on the state's authority to regulate external action. Alexander Kaufman argues that this traditional interpretation succeeds neither as a faithful reading of Kant's texts nor as a plausible, philosophically sound reconstruction of a `Kantian' political theory. Rather, he argues that Kant's political theory articulates a positive conception of the state's role.
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  8. Peter Iver Kaufman (2007). Incorrectly Political: Augustine and Thomas More. University of Notre Dame Press.
    "Peter Iver Kaufman is admirably and ideally qualified to undertake this project of reading More on politics in the light of Augustine on politics. In vigorous, well-paced prose, he tackles an important and original subject." —_Marcia L. Colish, Frederick B. Artz Professor of History, emerita, Oberlin College_ _“Incorrectly Political_ will attract readers not only because it is written with the author's characteristic flair and liveliness, but also because of his established capacity to bridge centuries of Western thought and history. (...)
     
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  9. Martin Jay, Christina Gerhardt, Rob Kaufman, Detlev Claussen & J. M. Bernstein (2006). Adorno and Ethics. Duke University Press Books.
    Because of his preoccupation with the formal aspects of music and literature, Theodor W. Adorno is often regarded as the most aesthetically oriented thinker of the Frankfurt School theorists. It is Adorno’s perceived commitment to aestheticism—the study of art for art’s sake and the study of art as a source of sensuous pleasure, rather than as a vehicle for culturally constructed morality or meaning—that many scholars have criticized as hostile to genuine, concrete, substantive political, social, and ethical engagement with the (...)
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  10.  9
    Whitley R. P. Kaufman (2009). Justified Killing: The Paradox of Self-Defense. Lexington Books.
    In Justified Killing, Whitley R. P. Kaufman argues that none of the leading theories adequately explains why it is permissible even to kill an innocent attacker in self-defense, given the basic moral prohibition against killing the innocent. Kaufman suggests that such an explanation can be found in the traditional Doctrine of Double Effect, according to which self-defense is justified because the intention of the defender is to protect himself rather than harm the attacker.
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  11. Fritz Kaufman (1941). Concerning Kraft's "Philosophy of Existence". Philosophy and Phenomenological Research 1 (3):359-364.
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  12. Cynthia Kaufman (2001). A User's Guide to White Privilege. Radical Philosophy Review 4 (1/2):30-38.
    Picking up where Peggy McKintosh’s “White Privilege: Unpacking the Invisible Knapsack” left off, this essay looks further into the ways that racial privilege manifests itself in the lives of white Americans. It explores some of the reasons that white privilege is hard for whites to see and it explores the question of how white people can act responsibly given the unavoidable realities of racial privilege.
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  13. Dan Kaufman (2007). Locke on Individuation and the Corpuscular Basis of Kinds. Philosophy and Phenomenological Research 75 (3):499-534.
    In this paper, I examine the crucial relationship between Locke’s theory of individuation and his theory of kinds. Locke holds that two material objects -- e.g., a mass of matter and an oak tree -- can be in the same place at the same time, provided that they are ‘of different kinds’. According to Locke, kinds are nominal essences, that is, general abstract ideas based on objective similarities between particularindividuals. I argue that Locke’s view on coinciding material objects is incompatible (...)
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  14.  12
    Juli Murphy, Joan Scott, David Kaufman, Gail Geller, Lisa LeRoy & Kathy Hudson (2008). Public Expectations for Return of Results From Large-Cohort Genetic Research. American Journal of Bioethics 8 (11):36 – 43.
    The National Institutes of Health and other federal health agencies are considering establishing a national biobank to study the roles of genes and environment in human health. A preliminary public engagement study was conducted to assess public attitudes and concerns about the proposed biobank, including the expectations for return of individual research results. A total of 141 adults of different ages, incomes, genders, ethnicities, and races participated in 16 focus groups in six locations across the country. Focus group participants voiced (...)
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  15. Arnold S. Kaufman (1960). The Reform Theory of Punishment. Ethics 71 (1):49-53.
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  16. John Baer, James C. Kaufman & Roy F. Baumeister (eds.) (2008). Are We Free?: Psychology and Free Will. Oxford University Press.
    Do people have free will, or this universal belief an illusion? If free will is more than an illusion, what kind of free will do people have? How can free will influence behavior? Can free will be studied, verified, and understood scientifically? How and why might a sense of free will have evolved? These are a few of the questions this book attempts to answer. People generally act as though they believe in their own free will: they don't feel like (...)
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  17. Whitley Kaufman (2012). Can Science Determine Moral Values? A Reply to Sam Harris. Neuroethics 5 (1):55-65.
    Sam Harris’ new book “The Moral Landscape” is the latest in a series of attempts to provide a new “science of morality.” This essay argues that such a project is unlikely to succeed, using Harris’ text as an example of the major philosophical problems that would be faced by any such theory. In particular, I argue that those trying to construct a scientific ethics need pay far more attention to the tradition of moral philosophy, rather than assuming the debate is (...)
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  18. Arnold S. Kaufman (1963). Ability. Journal of Philosophy 60 (19):537-551.
  19.  1
    Kevin G. Munjal, Stephen P. Wall, Lewis R. Goldfrank, Alexander Gilbert & Bradley J. Kaufman (2013). A Rationale in Support of Uncontrolled Donation After Circulatory Determination of Death. Hastings Center Report 43 (1):19-26.
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  20. Dan Kaufman (2008). Descartes on Composites, Incomplete Substances, and Kinds of Unity. Archiv für Geschichte der Philosophie 90 (1):39-73.
    It is widely-accepted that Descartes is a substance dualist, i.e. that he holds that there are two and only two kinds of finite substance – mind and body. However, several scholars have argued that Descartes is a substance trialist, where the third kind of substance he admits is the substantial union of a mind and a body, the human being. In this paper, I argue against the trialist interpretation of Descartes. First, I show that the strongest evidence for trialism, based (...)
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  21. Dan Kaufman (2002). Descartes's Creation Doctrine and Modality. Australasian Journal of Philosophy 80 (1):24 – 41.
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  22. Frederik Kaufman (1996). Death and Deprivation; or, Why Lucretius' Symmetry Argument Fails. Australasian Journal of Philosophy 74 (2):305 – 312.
  23.  93
    Dan Kaufman (2003). Divine Simplicity and the Eternal Truths in Descartes. British Journal for the History of Philosophy 11 (4):553 – 579.
  24. Whitley R. P. Kaufman (2005). Karma, Rebirth, and the Problem of Evil. Philosophy East and West 55 (1):15-32.
    : The doctrine of karma and rebirth is often praised for its ability to offer a successful solution to the Problem of Evil. This essay evaluates such a claim by considering whether the doctrine can function as a systematic theodicy, as an explanation of all human suffering in terms of wrongs done in either this or past lives. This purported answer to the Problem of Evil must face a series of objections, including the problem of anylackofmemoryofpastlives,the lack of proportionality between (...)
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  25.  74
    Whitley Kaufman (2008). Torture and the "Distributive Justice" Theory of Self-Defense: An Assessment. Ethics and International Affairs 22 (1):93–115.
    The goal of this feature is to demonstrate that distributive justice is a flawed theory of self-defense and must be rejected, thus undercutting the argument that torture can be justified as self-defense.
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  26.  97
    Dan Kaufman (2000). Descartes on the Objective Reality of Materially False Ideas. Pacific Philosophical Quarterly 81 (4):385–408.
    “The Standard Interpretation” of Descartes on material falsity states that Descartes believed that materially false ideas (MFIs) lack “objective reality” [realitas objectiva]. The argument for the Standard Interpretation depends on a statement from the “Third Meditation” that MFIs are caused by nothing. This statement, in conjunction with a causal principle introduced by Descartes, seems to entail that MFIs lack objective reality. However, the Standard Interpretation is incorrect. First, I argue that, despite initial appearances, the manner in which Descartes understands the (...)
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  27.  6
    Sharon R. Kaufman (2010). Regarding the Rise in Autism: Vaccine Safety Doubt, Conditions of Inquiry, and the Shape of Freedom. Ethos: Journal of the Society for Psychological Anthropology 38 (1):8-32.
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  28. Dan Kaufman (2005). God's Immutability and the Necessity of Descartes's Eternal Truths. Journal of the History of Philosophy 43 (1):1-19.
  29.  87
    Whitley Kaufman (2005). What's Wrong with Preventive War? The Moral and Legal Basis for the Preventive Use of Force. Ethics and International Affairs 19 (3):23–38.
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  30.  20
    Allen Kaufman, Lawrence Zacharias & Marvin Karson (1995). The Games That Managers Play. The Ruffin Series in Business Ethics:161-194.
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  31.  83
    D. A. Kaufman (2005). Review: Selves and Other Texts: The Case for Cultural Realism. [REVIEW] British Journal of Aesthetics 45 (2):199-200.
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  32.  86
    Dan Kaufman (2003). Infimus Gradus Libertatis? Descartes on Indifference and Divine Freedom. Religious Studies 39 (4):391-406.
    Descartes held the doctrine that the eternal truths are freely created by God. He seems to have thought that a proper understanding of God's freedom entails such a doctrine concerning the eternal truths. In this paper, I examine Descartes' account of divine freedom. I argue that Descartes' statements about indifference, namely that indifference is the lowest grade of freedom and that indifference is the essence of God's freedom are not incompatible. I also show how Descartes arrived at his doctrine of (...)
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  33.  37
    Alexander Kaufman (2012). Rawls and Kantian Constructivism. Kantian Review 17 (2):227-256.
    John Rawls's account of Kantian constructivism is perhaps his most striking contribution to ethics. In this paper, I examine the relation between Rawls's constructivism and its foundation in Kantian intuitions. In particular, I focus on the progressive influence on Rawls's approach of the Kantian intuition that the substance of morality is best understood as constructed by free and equal people under fair conditions. Rawls's focus on this Kantian intuition, I argue, motivates the focus on social contract that grounds both his (...)
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  34.  17
    Allen Kaufman, Lawrence Zacharias & Marvin Karson (1995). Introduction. The Ruffin Series in Business Ethics:3-8.
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  35.  66
    Whitley R. P. Kaufman (2007). Karma, Rebirth, and the Problem of Evil: A Reply to Critics. Philosophy East and West 57 (4):556-560.
    The doctrine of karma and rebirth is often praised for its ability to offer a successful solution to the Problem of Evil. This essay evaluates such a claim by considering whether the doctrine can function as a systematic theodicy, as an explanation of all human suffering in terms of wrongs done in either this or past lives. This purported answer to the Problem of Evil must face a series of objections, including the problem of any lack of memory of past (...)
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  36.  18
    Allen Kaufman, Lawrence Zacharias & Marvin Karson (1995). Notes. The Ruffin Series in Business Ethics:199-259.
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  37.  17
    Gordon D. Kaufman (2007). A Religious Interpretation of Emergence: Creativity as God. Zygon 42 (4):915-928.
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  38.  63
    Arnold S. Kaufman (1959). Anthony Quinton on Punishment. Analysis 20 (1):10 - 13.
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  39.  26
    Alexander Kaufman (2006). Capabilities and Freedom. Journal of Political Philosophy 14 (3):289–300.
  40.  91
    Frederik Kaufman (1995). An Answer to Lucretius' Symmetry Argument Against the Fear of Death. Journal of Value Inquiry 29 (1):57-64.
  41.  14
    Arnold S. Kaufman (1968). The Aims of Scientific Activity. The Monist 52 (3):374-389.
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  42.  90
    Alexander Kaufman (2006). Rawls's Practical Conception of Justice: Opinion, Tradition and Objectivity in Political Liberalism. Journal of Moral Philosophy 3 (1):23-43.
    In Political Liberalism, Rawls emphasizes the practical character and aims of his conception of justice. Justice as fairness is to provide the basis of a reasoned, informed and willing political agreement by locating grounds for consensus in the fundamental ideas and values of the political culture. Critics urge, however, that such a politically liberal conception of justice will be designed merely to ensure the stability of political institutions by appealing to the currently-held opinions of actual citizens. In order to evaluate (...)
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  43.  29
    James Deese & Roger A. Kaufman (1957). Serial Effects in Recall of Unorganized and Sequentially Organized Verbal Material. Journal of Experimental Psychology 54 (3):180.
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  44.  6
    Oshin Vartanian & James C. Kaufman (2013). Psychological and Neural Responses to Art Embody Viewer and Artwork Histories. Behavioral and Brain Sciences 36 (2):161-162.
    The research programs of empirical aesthetics and neuroaesthetics have reflected deep concerns about viewers' sensitivities to artworks' historical contexts by investigating the impact of two factors on art perception: viewers' developmental (and educational) histories and the contextual histories of artworks. These considerations are consistent with data demonstrating that art perception is underwritten by dynamically reconfigured and evolutionarily adapted neural and psychological mechanisms.
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  45.  11
    Gordon D. Kaufman (2003). The Theological Structure of Christian Faith and the Feasibility of a Global Ecological Ethic. Zygon 38 (1):147-161.
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  46.  28
    Whitley Kaufman (2004). Is There a “Right” to Self‐Defense? Criminal Justice Ethics 23 (1):20-32.
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  47.  9
    Gordon D. Kaufman (2005). Techno-Secularism and "Revealed Religion": Some Problems with Caiazza's Analysis. Zygon 40 (2):323-334.
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  48.  12
    Eleanor Kaufman (2005). Why the Family is Beautiful (Lacan Against Badiou). Diacritics 32 (3):135-151.
  49.  12
    Allen Kaufman, Lawrence Zacharias & Marvin Karson (1995). From Trust to Contract. The Ruffin Series in Business Ethics:59-79.
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  50.  46
    Dan Kaufman (2007). Locke on Individuation and the Corpuscular Basis of Kinds. Philosophy and Phenomenological Research 75 (3):499–534.
    In a well-known paper, Reginald Jackson expresses a sentiment not uncommon among readers of Locke: “Among the merits of Locke’s Essay…not even the friendliest critic would number consistency.”2 This unflattering opinion of Locke is reiterated by Maurice Mandelbaum: “Under no circumstances can [Locke] be counted among the clearest and most consistent of philosophers.”3 The now familiar story is that there are innumerable inconsistencies and internal problems contained in Locke’s Essay. In fact, it is probably safe to say that there is (...)
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