Search results for 'Rivka Amado' (try it on Scholar)

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  1. Rivka Amado & Nevin M. Gewertz (2004). Intellectual Property and the Pharmaceutical Industry: A Moral Crossroads Between Health and Property. [REVIEW] Journal of Business Ethics 55 (3):295 - 308.score: 240.0
    The moral justification of intellectual property is often called into question when placed in the context of pharmaceutical patents and global health concerns. The theoretical accounts of both John Rawls and Robert Nozick provide an excellent ethical framework from which such questions can be clarified. While Nozick upholds an individuals right to intellectual property, based upon its conformation with Lockean notions of property and Nozicks ideas of just acquisition and transfer, Rawls emphasizes the importance of basic liberties, such as an (...)
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  2. Nevin M. Gewertz & Rivka Amado (2004). Intellectual Property and the Pharmaceutical Industry: A Moral Crossroads Between Health and Property. [REVIEW] Journal of Business Ethics 55 (3):295 - 308.score: 240.0
    The moral justification of intellectual property is often called into question when placed in the context of pharmaceutical patents and global health concerns. The theoretical accounts of both John Rawls and Robert Nozick provide an excellent ethical framework from which such questions can be clarified. While Nozick upholds an individual's right to intellectual property, based upon its conformation with Lockean notions of property and Nozick's ideas of just acquisition and transfer, Rawls emphasizes the importance of basic liberties, such as an (...)
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  3. Juan Antonio García Amado (2009). Abwägung versus normative Auslegung?: kritik der Anwendung des Verhältnismäßigkeitsprinzips als Mittel juristischer Methodik. Rechtstheorie 40 (1):1-42.score: 30.0
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  4. Ana María Amado (1996). Histoire, mémoire et leur 'site' dans le film. Semiotica 112 (1-2):77-92.score: 30.0
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  5. Juan Antonio García Amado (2010). La filosofía Del derecho en españa Hoy. Un balance pesimista. Anales de la Cátedra Francisco Suárez 44:523-538.score: 30.0
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  6. Garcia Amado & Juan Antonio (2010). El Derecho y Sus Circunstancias: Nuevos Ensayos de Filosofía Jurídica. Universidad Externado de Colombia.score: 30.0
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  7. A. M. Amado (1996). History, Memory and Their''site''in Film. Semiotica 112 (1-2):77-91.score: 30.0
     
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  8. Juan Antonio García Amado (2008). Metafísicas nacionales. Anales de la Cátedra Francisco Suárez 42:9-30.score: 30.0
    Se analiza críticamente la idea de Pueblo y el manejo de la Historia que suelen ser propios de las doctrinas nacionalistas, con sus correspondientes secuelas para la relación entre derechos individuales y derechos colectivos, y con sus consecuencias para el modo de concebir y de realizarse la democracia. También se ponen de relieve los problemas teóricos que encierran la noción de “derechos históricos”.
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  9. Mª Teresa Rodríguez Amado (2010). Originalidad léxica en los fragmentos de Arquéstrato de Gela. Humanitas 62:11-22.score: 30.0
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  10. Teresa Amado (2004). Uma historia E Uma historia E Uma historia. História 1:25-30.score: 30.0
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  11. Rivka Grundstein-Amado (1991). An Integrative Model of Clinical-Ethical Decision Making. Theoretical Medicine and Bioethics 12 (2).score: 24.0
    The purpose of this paper is to propose a model of clinical-ethical decision making which will assist the health care professional to arrive at an ethically defensible judgment. The model highlights the integration between ethics and decision making, whereby ethics as a systematic analytic tool bring to bear the positive aspects of the decision making process. The model is composed of three major elements. The ethical component, the decision making component and the contextual component. The latter incorporates the relational aspects (...)
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  12. Cláudia Sousa Pereira (2003). Writing, Reading, Storytelling - The Love Story of Sinhá, Malhado, Carybé and Jorge Amado. Diogenes 50 (2):33-40.score: 18.0
    The author discusses the significance of Jorge Amado's brief but crucial incursion into the world of children's literature: his O Gato Malhado e a Andorinha Sinhá (about a tabby cat and a young lady swallow). This adventure from the pen of the Brazilian author resonates not only in the area of textual genesis in this literary field, or that of illustration, but also in the area of childhood culture, a world which may perhaps be marginal and is only just (...)
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  13. Pablo Uriel Rodríguez (2012). La dificultad de ser amado: El reconocimiento del otro en Las obras del amor de Kierkegaard. Tópicos 24 (24):00-00.score: 15.0
    Actualmente, Las obras del amor es uno de los libros más leídos por los especialistas en Kierkegaard. Desde que Theodor Adorno publicó sus críticas a la teoría kierkegaardiana del amor, la interpretación habitual se ha centrado en el sujeto del amor (amante cristiano) y ha olvidado el objeto del amor (prójimo). Considero que es importante pensar una nueva cuestión: ¿cómo experimenta el prójimo el amor cristiano? Para responder esta pregunta, este artículo retoma conceptos centrales de la teoría del reconocimiento de (...)
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  14. Raynald Valois (1992). LÉVY-VALENSI, Éliane Amado, Job : réponse à JungLÉVY-VALENSI, Éliane Amado, Job : réponse à Jung. Laval Théologique et Philosophique 48 (2):291-295.score: 15.0
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  15. Jimena Castro G. (2008). “Amada en el Amado transformada”: Unión de Los Amados en poesía de San Juan de Cruz Y su presencia en Venus en el pudridero de Eduardo anguita. [REVIEW] Alpha (Osorno) 27.score: 15.0
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  16. Juan Paulo Huirimilla O. (2007). “Zapatismo: Democracia, libertad Y justicia”. (Entrevista a Amado lascar). Alpha (Osorno) 24.score: 15.0
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  17. Jesús Rincón Navarro (1999). El conocimiento del amado: León Hebreo y Spinoza. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 26:86-90.score: 15.0
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  18. Eduardo Lopes Piris & Darling Moreira do Nascimento (2013). Reported Speech in the Construction of the Ethos: Discursive-Argumentative Analysis of The Country of Carnival, by Jorge Amado. Bakhtiniana 8 (1):220 - 232.score: 15.0
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  19. J. Aieta (2000). Galileo and the Church: Political Inquisition or Critical Dialogue? By Rivka Feldhay. The European Legacy 5 (2):263-263.score: 15.0
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  20. V. Cano (2011). M. Zubiría, Mundo amado, amada eternidad. Comentario a los cantos y discursos del Zaratustra. Revista Latinoamericana de Filosofia 37 (1):153.score: 15.0
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  21. Juan Manuel Gonzalo (1996). A la búsqueda del amado. Studium 36 (2):165-192.score: 15.0
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  22. Ricardo Pieretti Camara (2004). Oralidade E Escrita Na Obra de Jorge Amado. Iris 27:327-342.score: 15.0
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  23. Jose María Soto Rábanos (2003). Riqueza de imágenes en Raimundo Lulio: El ejemplo de Libro del amigo y del amado. Revista Española de Filosofía Medieval 10:261-274.score: 15.0
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  24. Cláudia Sousa Pereira (2002). Écrire, Lire, Raconter ? Le Roman d'Amour de Sinhá, Malhado, Carybé Et Jorge Amado. Diogène 198 (2):40.score: 15.0
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  25. James B. South (1996). Rivka Feldhay, Galileo and the Church: Political Inquisition or Critical Dialogue? Reviewed By. Philosophy in Review 16 (2):101-103.score: 15.0
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  26. Flávia Vieira da Silva do Amparo (2013). O êxtase de Teresas: o sacro e o profano na Literatura e nas Artes (The ecstasy of Teresas: the sacred and the profane in the Literature and in the Arts) - DOI: 10.5752/P.2175-5841.2013v11n31p843. [REVIEW] Horizonte 11 (31):843-866.score: 9.0
    No altar da Igreja de Santa Maria della Vittoria (Roma), encontramos a bela escultura de Bernini, denominada “O êxtase de Santa Teresa”. Símbolo da entrega ao gozo espiritual, a escultura do artista italiano representa Santa Teresa de Ávila recebendo do anjo a seta do amor divino, reprodução perfeita do êxtase místico e religioso. Esse trabalho tem como objetivo analisar a ocorrência de Teresas na literatura brasileira, como heroínas divididas entre o sacro e o profano. Propomos o estudo do romance Tereza (...)
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  27. Rivka Weinberg (2008). Identifying and Dissolving the Non-Identity Problem. Philosophical Studies 137 (1):3 - 18.score: 3.0
    Philosophers concerned with procreative ethics have long been puzzled by Parfit’s Non-Identity Problem (NIP). Various solutions have been proposed, but I argue that we have not solved the problem on its own narrow person-affecting terms, i.e., in terms of the identified individuals affected by procreative decisions and acts, especially future children. Thus, the core problem remains unsolved. This is a nagging concern for all who hold the common intuition that actions that harm no one are permissible. I argue against Harmon’s (...)
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  28. Rivka Weinberg (2008). The Moral Complexity of Sperm Donation. Bioethics 22 (3):166–178.score: 3.0
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  29. Rivka Weinberg (2009). It Ain't My World. Utilitas 21 (2):144-162.score: 3.0
    It seems we have some obligation to aid some others, but it's unclear why, to whom, and to what extent. Many consequentialists claim that we are obligated to help everyone to the marginal utility point but they do so without examining why we are obligated to aid others at all. I argue that we must investigate the basis of our duty to aid others in order to determine the nature and extent of our obligation. Although some consequentialists, notably, Kagan, Singer (...)
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  30. Rivka Weinberg (2013). Existence: Who Needs It? The Non‐Identity Problem and Merely Possible People. Bioethics 27 (9):471-484.score: 3.0
    In formulating procreative principles, it makes sense to begin by thinking about whose interests ought to matter to us. Obviously, we care about those who exist. Less obviously, but still uncontroversially, we care about those who will exist. Ought we to care about those who might possibly, but will not actually, exist? Recently, unusual positions have been taken regarding merely possible people and the non-identity problem. David Velleman argues that what might have happened to you – an existent person – (...)
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  31. Rivka Weinberg (2006). Review of Tim Mulgan, Future People: A Moderate Consequentialist Account of Our Obligations to Future Generations. [REVIEW] Notre Dame Philosophical Reviews 2006 (12).score: 3.0
    of Tim Mulgan , , from Notre Dame Philosophical Reviews.
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  32. Rivka Weinberg (2009). Review of Mark Norris Lance, Matjaž Potrč, and Vojko Strahovnik (Eds.), Challenging Moral Particularism. [REVIEW] Notre Dame Philosophical Reviews 2009 (4).score: 3.0
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  33. Rivka Horwitz (1993). Franz Rosenzweig — On Jewish Education. Journal of Jewish Thought and Philosophy 2 (2):201-218.score: 3.0
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  34. Cynthia Koenig & Richard Griggs (2004). Facilitation and Analogical Transfer in the THOG Task. Thinking and Reasoning 10 (4):355 – 370.score: 3.0
    This study was concerned with Wason's THOG task, a hypothetico-deductive reasoning problem for which performance is typically very poor ( < 20% correct). Recently, however, Needham and Amado (1995) and Koenig and Griggs (2004) have observed both facilitation and spontaneous analogical transfer effects for the Pythagoras version of this task. Based on their findings, Koenig and Griggs concluded that in addition to the separation of the data (the properties of the designated THOG) from the hypotheses that need to be (...)
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  35. Julio Trebolle Barrera (2005). Paralelismos de género en la poesía hebrea bíblica: la mujer del Cantar de los Cantares y el hombre del libro de Job. 'Ilu. Revista de Ciencias de Las Religiones 10:225-247.score: 3.0
    Los estudios sobre «Biblia y género» no han prestado atención al paralelismo de género en la poesía hebrea bíblica, la cual juega con las referencias femeninas y masculinas entre los hemistiquios de un verso, como por ejemplo en «Salga el esposo (m) del tálamo (m) // la esposa (f) de la alcoba (f)» (Joel 2,16). Este juego de referencias paralelas es un reflejo de la representación simbólica de lo real característica de los textos bíblicos. Los poetas han visto y representado (...)
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  36. Yehoshua Bar-Hillel & Rivka R. Eifermann (forthcoming). Who Is Afraid of Disjunctive Concepts? A Case Study in the Genesis of Pseudo-Problems. Foundations of Language.score: 3.0
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  37. José Ramos Coelho (2010). O Amor e a Oralidade. Princípios 2 (3):86-91.score: 3.0
    o amor e 0 6dio, dois sentimentos fundamentais do ser humano, estao ligados as fases evolutivas do desenvolvimento sexual infantil, as quais, por sua vez, sao sobredeterminadas pelas relacees intersubjetivas que a crianc;:a experimenta. Tentando precisar 0 significado do amor como 0 sentimento de unidade entre dois seres diferentes, no qual 0 amado assume uma importancia vital para 0 amante, somos levados a definir 0 6dio como 0 sentimento de oposicao entre diferentes seres que estao afetivamente ligados, onde 0 (...)
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  38. R. Grundstein-Amado (1995). Values Education: A New Direction for Medical Education. Journal of Medical Ethics 21 (3):174-178.score: 3.0
    This paper suggests that medical education should redirect resources to values education, specifically developing new strategies to improve the process of clarification of values. The author suggests using the values journal method which is based on a systematic record of students' personal value systems reflected in their stories and life experience; and on their responses to case presentation. Generating a personal values journal helps students define who they are, what their social and professional roles are, what their expectations are and (...)
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  39. Lilianne Rivka Kfia (1994). Realism in Mathematics. Review of Metaphysics 47 (3):628-629.score: 3.0
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  40. Rivka Weinberg (2012). Is Having Children Always Wrong? South African Journal of Philosophy 31 (1):26-37.score: 3.0
    Life stinks. Mel Brooks knew it, David Benatar knows it,1 and so do I. Even when life does not stink so badly, there’s always the chance that it will begin to do so. Nonexistence, on the other hand, is odor free. Whereas being brought into existence can be harmful, or at least bad, nonexistence cannot be harmful or bad. Even if life is not clearly bad, it is at the very least extremely risky. David Benatar argues, somewhat notoriously, that since (...)
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  41. Rivka Feldhay (1987). Knowledge and Salvation in Jesuit Culture. Science in Context 1 (2).score: 3.0
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  42. Gershom Frankfurter & Rivka Ulmer (1991). Eine Anfrage über Homosexualität im jüdischen Gesetz. Zeitschrift für Religions- Und Geistesgeschichte 43 (1):49-68.score: 3.0
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  43. Rivka M. Weinberg (2002). Procreative Justice: A Contractualist Account. Public Affairs Quarterly 16 (4):405-425.score: 3.0
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  44. Rivka Carmi, Khalil Elbedour, Dahlia Wietzman, Val Sheffield & Ilana Shoham-Vardi (1998). Lowering The Burden of Hereditary Diseases in a Traditional, Inbred Community: Ethical Aspects of Genetic Research and Its Application. Science in Context 11 (3-4).score: 3.0
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  45. Márcia Regina de Faria da Silva (2011). Medéia, Amor E erro, em ovídio. Principia 1 (22):95-106.score: 3.0
    A personagem Medeia, desde os autores gregos, como Eurípides, é apresentada como o exemplo mais clássico do prejuízo causado pela paixão desmedida. Ela justifica todos os seus atos buscando como medida seu amor por Jasão. É o amor que a faz salvar a vida do amado e tirar várias outras vidas, inclusive de seus próprios filhos. Ovídio, poeta latino do século I a.C., retoma a personagem em sua obra Heroides, para também apresentar o mal que a paixão desenfreada pode (...)
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  46. Rivka Feldhay (2006). Authority, Political Theology, and the Politics of Knowledge in the Transition From Medieval to Early Modern Catholicism. Social Research: An International Quarterly 73 (4):1065-1092.score: 3.0
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  47. Rivka Feldhay (1992). Critical Reactions to the Occult A Comment. In Edna Ullmann-Margalit (ed.), The Scientific Enterprise. Kluwer. 93--99.score: 3.0
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  48. Rivka Feldhay & Yehuda Elkana (1989). Editors' Introduction. Science in Context 3 (1).score: 3.0
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  49. Mário Guimarães Werneck Filho & Heliane Miscali de Oliveira (2009). Rumi e o jardim secreto do coração. Horizonte 4 (7):95-109.score: 3.0
    O presente artigo pretende traçar alguns aspectos concernentes à importância do conceito de coração na mística Islâmica (sufismo), tendo como base a obra de Rumi, intitulada Masnavi. O coração, como conceito técnico no sufismo, possui uma gama vasta de significados que compõem como que um mosaico para a apreensão do conhecimento místico. Purificar o coração é torná-lo órgão de recepção dos mistérios do Amado, é purgá-lo de tudo aquilo que obscureça o conhecimento. Palavras-chave: Masnavi; Rumi; Coração; Teofania; Metaconhecimento; Mística (...)
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  50. Juan Antonio García Amado (1999). Retórica, argumentación y derecho. Isegoría 21:131-147.score: 3.0
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