Search results for 'Reinaldo Bernal Velásquez' (try it on Scholar)

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  1.  88
    Reinaldo J. Bernal (2011). Materialism and the Subjectivity of Experience. Philosophia 39 (1):39-49.
    The phenomenal properties of conscious mental states happen to be exclusively accessible from the first-person perspective. Consequently, some philosophers consider their existence to be incompatible with materialist metaphysics. In this paper I criticise one particular argument that is based on the idea that for something to be real it must (at least in principle) be accessible from an intersubjective perspective. I argue that the exclusively subjective access to phenomenal contents can be explained by the very particular nature of the epistemological (...)
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  2.  3
    Reinaldo J. Bernal (2014). Le fossé explicatif dans les énoncés psycho-physiques et la subjectivité de la conscience. In Jean-Marie Chevalier Benoît Gaultier (ed.), Connaître. Questions d'épistémologie contemporaine. Editions d'Ithaque 73-92.
    Kripke [1972] a présenté un argument très influent contre le physicalisme, basé sur l’idée suivante : les énoncés psycho-physiques—ceux qui identifient les phénomènes psychologiques de l’expérience à des phénomènes physiques—sont, s’ils sont vrais, nécessairement vrais. Pourtant, ils semblent être contingents. Par la suite, Levine [1983] a prétendu que l’apparence de contingence était due à un «fossé explicatif » qui se trouve dans ces énoncés : les phénomènes physiques ne semblent pas rendre compte de l’existence et des caractéristiques des phénomènes psychologiques. (...)
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  3.  15
    Reinaldo Bernal (2011). Materialism and the Subjectivity of Experience. Philosophia 39 (1):39-49.
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  4.  5
    Reinaldo J. Bernal (2013). Pourquoi la conscience phénoménale doit avoir une nature physique. In Marc Silverstein (ed.), Matériaux scientifiques et philosophiques pour un matérialisme contemporain. Éditions Matériologiques 755-800.
    Une entité est phénoménalement consciente si et seulement s’il existe quelque chose comme l’effet-que-ça-fait d’être cette entité. À partir de cette définition, aucun test empirique ne peut être fourni pour établir si une entité S est consciente ou pas. S peut croire qu’elle est consciente parce qu’en effet elle l’est, mais pour qu’un sujet W puisse attribuer la conscience à S, une théorie est nécessaire. Cette théorie doit fournir des critères intersubjectifs, basés sur l’observation du comportement, les propriétés physiques ou (...)
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  5.  34
    Reinaldo J. Bernal (2012). E-Physicalism. A Physicalist Theory of Phenomenal Consciousness. Ontos Verlag.
    This work advances a theory in the metaphysics of phenomenal consciousness, which the author labels “e-physicalism”. Firstly, he endorses a realist stance towards consciousness and physicalist metaphysics. Secondly, he criticises Strong AI and functionalist views, and claims that consciousness has an internal character. Thirdly, he discusses HOT theories, the unity of consciousness, and holds that the “explanatory gap” is not ontological but epistemological. Fourthly, he argues that consciousness is not a supervenient but an emergent property, not reducible and endowed with (...)
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  6.  1
    Salvador Bernal (1998). Poems by Salvador Bernal. Budhi: A Journal of Ideas and Culture 2 (2):295-298.
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  7. Helmut Steiner & J. D. Bernal (eds.) (1989). J.D. Bernal's the Social Function of Science, 1939-1989. Akademie-Verlag.
     
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  8.  24
    Reinaldo Bernal Velasquez (2013). Précis of "E-physicalism-a physicalist theory of phenomenal consciousness". Ideas Y Valores 152 (152):268-297.
    El libro E-physicalism - A Physicalist Theory of Phenomenal Consciousness presenta una teoría en el área de la metafísica de laconciencia fenomenal. Está basada en las convicciones de que la experiencia subjetiva -en el sentido de Nagel - es un fenómeno real,y de que alguna variante del fisicalismo debe ser verdadera.
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  9. Jinhua Cui, Hoje Jo & Manuel G. Velasquez (forthcoming). Community Religion, Employees, and the Social License to Operate. Journal of Business Ethics.
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  10.  64
    Cam Caldwell, Linda A. Hayes, Patricia Bernal & Ranjan Karri (2008). Ethical Stewardship – Implications for Leadership and Trust. Journal of Business Ethics 78 (1-2):153 - 164.
    Great leaders are ethical stewards who generate high levels of commitment from followers. In this paper, we propose that perceptions about the trustworthiness of leader behaviors enable those leaders to be perceived as ethical stewards. We define ethical stewardship as the honoring of duties owed to employees, stakeholders, and society in the pursuit of long-term wealth creation. Our model of relationship between leadership behaviors, perceptions of trustworthiness, and the nature of ethical stewardship reinforces the importance of ethical governance in dealing (...)
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  11. Jinhua Cui, Hoje Jo & Manuel G. Velasquez (2015). The Influence of Christian Religiosity on Managerial Decisions Concerning the Environment. Journal of Business Ethics 132 (1):203-231.
    The issue of management’s relations to the environment has received a significant amount of attention in the literature on corporate social responsibility. Yet the influence of religion on managers’ environmental decisions has until now remained unexamined despite its known importance. In this article, we examine the empirical association between religion—primarily Christianity—and the environmental practices a firm’s management undertakes by investigating their OLS, principal component, simultaneous, and endogenous effects. Employing a large and extensive U.S. sample, we find a negative association between (...)
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  12.  23
    Manuel Velasquez (2003). Debunking Corporate Moral Responsibility. Business Ethics Quarterly 13 (4):531-562.
    I address three topics. First, I argue that the issue of corporate moral responsibility is an important one for business ethics.Second, I examine a core argument for the claim that the corporate organization is a separate moral agent and show it is based on anunnoticed but elementary mistake deriving from the fallacy of division. Third, I examine the assumptions collectivists make about whatit means to say that organizations act and that they act intentionally and show that these assumptions are mistaken (...)
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  13.  10
    Carlos Bernal (2013). Austin, Hart, and Shapiro: Three Variations on Law as an Entity Grounded in a Social Practice. Rechtstheorie 44 (2):157-188.
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  14.  16
    Manuel Velasquez (2000). Globalization and the Failure of Ethics. Business Ethics Quarterly 10 (1):343-352.
    As the 21st century breaks upon us, no ethical issues in business appear as significant as those being created by the rapidglobalization of business. Globalization has created numerous ethical problems for the manager of the multinational corporation. What does justice demand, for example, in the relations between a multinational and its host country, particularly when that country is less developed? Should human rights principles govern the relations between a multinational and the workers of a host country, and if so, which (...)
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  15.  68
    Manuel G. Velasquez (1983). Why Corporations Are Not Morally Responsible for Anything They Do. Business and Professional Ethics Journal 2 (3):1-18.
    Properly speaking, the corporation, considered as an entity distinct from its members, cannot be morally responsible for wrongful corporate acts. Setting aside (in this abstract) acts brought about through negligence or omissions, we may say that moral responsibility for an act attaches to that agent (or agents) in whom the act "originates" in this sense: (1) the agent formed the (mental) intention or plan to bring about that act (possibly with the help of others) and (2) the act was intentionally (...)
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  16.  23
    Dennis J. Moberg & Manuel Velasquez (2004). The Ethics of Mentoring. Business Ethics Quarterly 14 (1):95-122.
    Mentoring is an age-old process that continues to be practiced in most contemporary organizations. Although mentors are oftenheralded as virtuous agents of essential continuity, mentoring commonly results in serious dysfunctions. Not only do mentors too oftenexclude people different from themselves, but also the people they mentor are frequently abused in the process. Based on the conception of mentor as a quasi-professional, this paper lays out the ethical responsibilities of both parties in the mentoring process.
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  17.  67
    C. D. Bailey, D. Batchelor, A. Belenkiy, G. Bene, P. Benioff, A. N. Bernal, T. H. Boyer, J. L. Chen, C. Dewdney & D. Dieks (2002). Emch, GG, 981 Esposito, G., 1459. Foundations of Physics 32 (12):2003.
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  18.  14
    Gerald F. Cavanagh, Dennis J. Moberg & Manuel Velasquez (1995). Making Business Ethics Practical. Business Ethics Quarterly 5 (3):399-418.
    Our critics confuse the role normative ethical theory can take in business ethics. We argue that as a practical discipline, business ethics must focus on norms, not the theories from which the norms derive. It is true that our original work is defective, but not in its form, but in its neglect of contemporary advances in feminist ethics.
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  19. Cam Caldwell, Linda A. Hayes, Patricia Bernal & Ranjan Karri (2008). Ethical Stewardship – Implications for Leadership and Trust. Journal of Business Ethics 78 (1-2):153-164.
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  20.  1
    J. Bernal (1940). The Social Function of Science. Philosophical Review 49:377.
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  21.  7
    Manuel Velasquez (1996). Why Ethics Matters: A Defense of Ethics in Business Organizations. Business Ethics Quarterly 6 (2):201.
    I argue that Plato was right in claiming that justice is more profitable, more rational, and more intrinsically valuable than injustice, and that this is particularly true for business organizations. The research on prisoners’ dilemmas and social dilemmas shows that ethical behavior is more profitable and more rational than unethical behavior in terms of both the negative sanctions on unethical behavior when interactions with stakeholders are iterated, and the positive rewards of habitually ethical behavior when stakeholders can identify those who (...)
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  22.  42
    A. N. Bernal, M. P. López & M. Sánchez (2002). Fundamental Units of Length and Time. Foundations of Physics 32 (1):77-108.
    Ideal rods and clocks are defined as an infinitesimal symmetry of the spacetime, at least in the non-quantum case. Since no a priori geometric structure is considered, all the possible models of spacetime are obtained.
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  23.  78
    Manuel G. Velasquez (1983). Abstract of “Why Corporations Are Not Morally Responsible for Anything They Do”. Business and Professional Ethics Journal 2 (4):99-99.
    Properly speaking, the corporation, considered as an entity distinct from its members, cannot be morally responsible for wrongful corporate acts. Setting aside (in this abstract) acts brought about through negligence or omissions, we may say that moral responsibility for an act attaches to that agent (or agents) in whom the act "originates" in this sense: (1) the agent formed the (mental) intention or plan to bring about that act (possibly with the help of others) and (2) the act was intentionally (...)
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  24.  66
    I. Bernal & J. Ferguson (1984). Patriotism and Old Stones. Diogenes 32 (125):1-10.
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  25. V. Gordon Childe, A. Wolf, H. T. Pledge, George Perazich, Philip M. Field & J. D. Bernal (1940). Man Makes Himself. Science and Society 4 (4):461-466.
     
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  26.  53
    Sara Bernal (2005). Object Lessons: Spelke Principles and Psychological Explanation. Philosophical Psychology 18 (3):289-312.
    There is general agreement that from the first few months of life, our apprehension of physical objects accords, in some sense, with certain principles. In one philosopher's locution, we are 'perceptually sensitive' to physical principles describing the behavior of objects. But in what does this accordance or sensitivity consist? Are these principles explicitly represented or merely 'implemented'? And what sort of explanation do we accomplish in claiming that our object perception accords with these principles? My main goal here is to (...)
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  27.  49
    J. D. Bernal (1955). Reviews: Has History a Meaning? [REVIEW] British Journal for the Philosophy of Science 6 (22):164 - 169.
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  28.  14
    Manuel Velasquez (2009). Development, Justice, and Technology Transfer in China: The Case of HP and Legend. [REVIEW] Journal of Business Ethics 89 (2):157 - 166.
    In 1978, 16 months after Mao Zedong's death, China's new leader, Deng Xiaoping, introduced market reforms and an "opening" to the West that allowed the US company Hewlett-Packard (HP) to enter China in 1981. Shortly thereafter, HP began a partnership with the Chinese company Legend Computer (now Lenovo), through which HP transferred its technology in four main areas: (1) product technology, (2) business model, (3) management practices, and (4) strategic planning processes. This technology transfer seems to be a "just exchange" (...)
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  29.  53
    Review author[S.]: J. D. Bernal (1955). Symmetry. British Journal for the Philosophy of Science 5 (20):335-341.
  30.  73
    Sara Bernal (1998). Virtue and Beauty: Remarks on McGinn's Aesthetic Theory of Virtue. British Journal of Aesthetics 38 (3):307-324.
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  31. Manuel Velasquez (2010). Corruption and Bribery. In George G. Brenkert & Tom L. Beauchamp (eds.), The Oxford Handbook of Business Ethics. Oxford University Press
     
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  32.  6
    Manuel Velasquez (1995). International Business Ethics. Business Ethics Quarterly 5 (4):865-882.
    I evaluate the adequacy of the three models of international business ethics that have been recently proposed by Thomas Donald son, Gerard Elfstrom and Richard De George. Using the example of the conduct of the aluminum companies in Jamaica, I argue that these three models fail to address the most important of the ethical issues encountered by multinationals because they focus too narrowly on human rights issues and on utilitarian considerations. In addition I argue that these models also evidence an (...)
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  33.  31
    Manuel Velasquez (1992). International Business, Morality, and the Common Good. Business Ethics Quarterly 2 (1):27-40.
    The author sets out a realist defense of the claim that in the absence of an international enforcement agency, multinational corporations operating in a competitive international environment cannot be said to have a moral obligation to contribute to the international common good, provided that interactions are nonrepetitive and provided effective signals of agent reliability are not possible. Examples of international common goods that meet these conditions are support of the global ozone layer and avoidance of the global greenhouse effect. Pointing (...)
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  34.  5
    Frederick Bird, Joseph Smucker & Manuel Velasquez (2009). Introduction: International Business Firms, Economic Development, and Ethics. [REVIEW] Journal of Business Ethics 89 (2):81 - 84.
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  35.  1
    Manuel Velasquez (1995). International Business Ethics: The Aluminium Companies in Jamaica. Business Ethics Quarterly 5 (4):865-882.
    I evaluate the adequacy of the three models of international business ethics that have been recently proposed by Thomas Donald son, Gerard Elfstrom and Richard De George. Using the example of the conduct of the aluminum companies in Jamaica, I argue that these three models fail to address the most important of the ethical issues encountered by multinationals because they focus too narrowly on human rights issues and on utilitarian considerations. In addition I argue that these models also evidence an (...)
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  36.  21
    Ellen W. Bernal (2006). What We Do Not Know About Racial/Ethnic Discrimination in End-of-Life Treatment Decisions. American Journal of Bioethics 6 (5):21 – 23.
  37.  10
    María Elena Bernal & Elmer Castaño Ramírez (2011). De la historia natural a la biología evolucionista. Aplicación Del moDelo de Lakatos. Ludus Vitalis 19 (36):1-27.
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  38.  9
    Manuel Velasquez (2001). Catholic Natural Law and Business Ethics. Spiritual Goods 2001:107-140.
    This article describes Catholic natural law tradition by examining its origins in the medieval penitentials, the papal decretals, the writings of Thomas Aquinas, and seventeenth-century casuistry. Catholic natural law emerges as a flexible ethic that conceives of human nature as rational and as oriented to certain basic goods that ought to be pursued and whose pursuit is made possible by the virtues. Four approaches to natural law that have evolved within the United States during the twentieth century are then identified, (...)
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  39.  1
    Gilberto Gamboa Bernal (2015). La ecología humana es un imperativo para el mundo. Persona y Bioética 19 (1).
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  40.  4
    J. Córdova González, Y. Ossandón, Nuria Alvarez García, D. Aracena & J. Bernal (2000). Interacciones con el pasado arqueológico: una experiencia educativa multimedial. Límite: Revista de Filosofía y Psicología 7:11-26.
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  41.  4
    Alexander Gelbukh, Grigori Sidorov & Francisco Velásquez (2003). Análisis morfológico automático del español a través de generación. Escritos 28:9-26.
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  42. Elizabeth Millán-Zaibert & Ernesto Rosen Velásquez (2011). Latino/a Identity and the Search for Unity : Alcoff, Corlett, and Gracia. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press
     
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  43.  4
    Jorge Ornelas Bernal & G. Cíntora (2014). ¿Qué está mal con el dogmatismo de Pryor? Areté. Revista de Filosofía 26 (1):7-31.
    It is argued that Pryor's criticism of scepticism of perceptual justification misses the point: while Pryor's dogmatism can provide a successful explication of the perceptual justification of first order empirical beliefs ( i.e. , an explication of propositional justification), it is barren vis à vis second order sceptical criticisms about the epistemic status of beliefs justified via perception (that is, criticisms pointing to the lack of doxastic justification). We argue that the two main motivations that Pryor offers for his dogmatism (...)
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  44.  4
    Angélica M. Bernal (2014). The Meaning and Perils of Presidential Refounding in Latin America. Constellations 21 (4):440-456.
  45.  4
    Ellen W. Bernal (1992). The Nurse as Patient Advocate. Hastings Center Report 22 (4):18-23.
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  46.  8
    Martin Bernal (2003). The Gift of the Nile: Hellenizing Egypt From Aeschylus to Alexander, And: L'Orient, Mirage Grec: L'Orient du Mythe Et de l'Epopee (Review). American Journal of Philology 123 (4):629-633.
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  47.  8
    Ángeles María Del Rosario Pérez Bernal & María Luisa Bacarlett Pérez (2013). Asombro y conocimiento: una mirada al pathos platónico. Eidos: Revista de Filosofía de la Universidad Del Norte 2013 (18):46-77.
    Se analiza el papel del pathos como condición de emergencia tanto del logos como de la episteme, lo cual nos lleva reconocer que a la par de una concepción “intelectualista” de la teoría platónica del conocimiento, en la que es necesaria la supresión de todos los elementos irracionales que nublan el juicio, existe otra perspectiva, sobre todo sustentada en el Fedro, en la cual el pathos, expresado como manía amorosa, no es solamente una etapa a superar para acceder a la (...)
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  48.  6
    Otto Doerr & Óscar Velásquez (2007). Philosophy, Ethics, and Humanities in Medicine. Philosophy, Ethics, and Humanities in Medicine 2:12.
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  49.  5
    Jorge Ornelas Bernal & G. Armando Cíntora (2014). ¿Qué está mal con el dogmatismo de Pryor? Areté. Revista de Filosofía 26 (1):7-31.
    It is argued that Pryor's criticism of scepticism of perceptual justification misses the point: while Pryor's dogmatism can provide a successful explication of the perceptual justification of first order empirical beliefs ( i.e. , an explication of propositional justification), it is barren vis à vis second order sceptical criticisms about the epistemic status of beliefs justified via perception (that is, criticisms pointing to the lack of doxastic justification). We argue that the two main motivations that Pryor offers for his dogmatism (...)
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  50.  5
    Jinhua Cui, Hoje Jo, Haejung Na & Manuel G. Velasquez (2015). Workforce Diversity and Religiosity. Journal of Business Ethics 128 (4):743-767.
    Workforce diversity has received increasing amounts of attention from academics and practitioners alike. In this article, we examine the empirical association between a firm’s workforce diversity and the degree of religiosity of the firm’s management by investigating their unidirectional and endogenous effects. Employing a large and extensive U.S. sample of firms from the years 1991–2010, we find a positive association between a measure of the firm’s commitment to diversity and the religiosity of the firm’s management after controlling for various firm (...)
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