Search results for 'Saba Bahar' (try it on Scholar)

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  1. Saba Bahar (1996). Human Rights Are Women's Right: Amnesty International and the Family. Hypatia 11 (1):105 - 134.score: 240.0
    This essay examines why the recent recognition of human rights violations against women, as exemplified by Amnesty International's 1995 report on women, remains bound to the limitations of traditional approaches to human rights. The essay argues that despite Amnesty International's commitment to incorporating violations against women into its activities, it nevertheless upholds questionable assumptions about the gendered subject, gender relations within the family, and the relationship between the family and the state.
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  2. S. Tomaselli (2005). Saba Bahar: Mary Wollstonecraft's Social and Aesthetic Philosophy:An Eve to Please Me'. British Journal for the History of Philosophy 13 (3).score: 90.0
     
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  3. Gualtiero Piccinini & Sonya Bahar (2013). Neural Computation and the Computational Theory of Cognition. Cognitive Science 37 (3):453-488.score: 30.0
    We begin by distinguishing computationalism from a number of other theses that are sometimes conflated with it. We also distinguish between several important kinds of computation: computation in a generic sense, digital computation, and analog computation. Then, we defend a weak version of computationalism—neural processes are computations in the generic sense. After that, we reject on empirical grounds the common assimilation of neural computation to either analog or digital computation, concluding that neural computation is sui generis. Analog computation requires continuous (...)
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  4. Walid Saba, Language, Logic and Ontology: Uncovering the Structure of Commonsense Knowledge.score: 30.0
    The purpose of this paper is twofold: (i) we argue that the structure of commonsense knowledge must be discovered, rather than invented; and (ii) we argue that natural language, which is the best known theory of our (shared) commonsense knowledge, should itself be used as a guide to discovering the structure of commonsense knowledge. In addition to suggesting a systematic method to the discovery of the structure of commonsense knowledge, the method we propose seems to also provide an explanation for (...)
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  5. Walid Saba, A Note on Ontology and Ordinary Language.score: 30.0
    We argue for a compositional semantics grounded in a strongly typed ontology that reflects our commonsense view of the world and the way we talk about it. Assuming such a structure we show that the semantics of various natural language phenomena may become nearly trivial.
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  6. Walid S. Saba & Jean-Pierre Corriveau (2001). Plausible Reasoning and the Resolution of Quantifier Scope Ambiguities. Studia Logica 67 (2):271-289.score: 30.0
    Despite overwhelming evidence suggesting that quantifier scope is a phenomenon that must be treated at the pragmatic level, most computational treatments of scope ambiguities have thus far been a collection of syntactically motivated preference rules. This might be in part due to the prevailing wisdom that a commonsense inferencing strategy would require the storage of and reasoning with a vast amount of background knowledge. In this paper we hope to demonstrate that the challenge in developing a commonsense inferencing strategy is (...)
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  7. M. Saba (1965). Rome et Teilhard de Chardin. Augustinianum 5 (1):169-170.score: 30.0
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  8. R. Saba (1964). The Theological Basis of Virginity according to St. Jerome. Augustinianum 4 (2):448-448.score: 30.0
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  9. R. Saba (1965). Études sur les instituts séculiers. Augustinianum 5 (2):433-433.score: 30.0
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  10. Zuhal Bahar, Hale Okçay, şeyda Özbıçakçı, Ayşe Beşer, Besti üstün & Meryem Öztürk (2005). The Effects of Islam and Traditional Practices on Women's Health and Reproduction. Nursing Ethics 12 (6):557-570.score: 30.0
    The aim of this study was to investigate the effects of Islam as a religion and culture on Turkish women’s health. The study included 138 household members residing in the territory of three primary health care centers in Turkey: Güzelbahçe, Fahrettin Altay and Esentepe. Data were collected by means of a questionnaire prepared by a multidisciplinary team that included specialists from the departments of public health, psychiatric nursing and sociology. We found that the women’s health behavior changed from traditional to (...)
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  11. Vincent S. Saba, James R. Spotila, Francisco P. Chavez & John A. Musick (2008). Bottom-Up and Climatic Forcing on the Worldwide Population of Leatherback Turtles. In Carolyn Merchant (ed.), Ecology. Humanity Books. 1414-1427.score: 30.0
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  12. R. Saba (1965). Iniziazione ai Padri. Augustinianum 5 (1):181-181.score: 30.0
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  13. R. Saba (1964). Q. S. F. Tertulliani ad Martyras. Augustinianum 4 (2):447-448.score: 30.0
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  14. R. Saba (1965). Recentioris Theologiae quaedam tendentiae ad conceptum ontologico-personalem Gratiae. Augustinianum 5 (1):168-169.score: 30.0
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  15. Walid S. Saba (2006). The Structure of Commonsense Knowledge. In Paolo Valore (ed.), Topics on General and Formal Ontology. Polimetrica International Scientific Publisher. 221.score: 30.0
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  16. Anton K. Saba & Thomas W. Turnage (1973). Unit-Sequence Interference in Short-Term Memory: Facilitation Versus Interference Factors. Journal of Experimental Psychology 98 (2):328.score: 30.0
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  17. Mariano Saba (2012). Versiones de la crítica nacional: dos lecturas del Arte nuevo a fines del XIX. Anclajes 16 (1):53 - 72.score: 30.0
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  18. Roberta Dreon (2010). Linguaggio e corpo delle emozioni. Dewey, Nussbaum e la lingua di Saba. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 3 (1).score: 15.0
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  19. Y. Jansen (2011). Postsecularism, Piety and Fanaticism: Reflections on Jurgen Habermas' and Saba Mahmood's Critiques of Secularism. Philosophy and Social Criticism 37 (9):977-998.score: 12.0
    This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her (...)
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  20. Lasse Thomassen (2011). Talal Asad, Wendy Brown, Judith Butler and Saba Mahmood, Is Critique Secular? Blasphemy, Injury, and Free Speech (Berkeley, CA: University of California Press, 2009), 154 Pp. ISBN 978-0-9823294-1-2 (Pbk), $16.95. [REVIEW] Critical Horizons 12 (1):103-107.score: 9.0
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  21. Michele Spanò (2013). Saba Mahmood , Politics of Piety: The Islamic Revival and the Feminist Subject (Princeton: Princeton University Press, 2011), ISBN: 978-0-691-14980-6. [REVIEW] Foucault Studies:191-196.score: 9.0
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  22. Michael Thomas (1974). Lexikon der christlichen Ikonographie. Hrsg. von Engelbert Kirschbaum SJ † in Zusammenarbeit mit Günter Bandmann, Wolfgang Braun f els, Johannes Kollwitz †, Wilhelm Mrazek, Al f red A. Schmidt, Hugo Schnell. 4. Bd. Allg. Ikonographie. Saba. Königin von - Zypresse. Nachträge. Verlag Herder. Rom, Freiburg, Basel, Wien 1972, 674 pp., 294 Abb., Stichwortverzeichnisse Englisch und Französisch. Gertrud Schiller: Ikonographie der christlichen Kunst. Bd. 3. Die Auferstehung und Erhöhung Christi. Gütersloher Verlagshaus Gerd Mohn, Gütersloh 1971. 604 pp., 721. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 26 (2):188-191.score: 9.0
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  23. S. Bangstad (2011). Saba Mahmood and Anthropological Feminism After Virtue. Theory, Culture and Society 28 (3):28-54.score: 9.0
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  24. F. Bandini, L. Po1ato & P. Spezzani (1969). ua]: Ricerche su11a 1ingua poetica contemporanea: Rebora, Saba, Ungaretti, Monta1e, Pavese. Presentazione di G. Fo1ena. Padova: Liviana (1966) XV, 325 S.[Quaderni de1 Circu1o Fi1o1ogico-Linguistico Padovano, 1]. Rc. [REVIEW] Convivium 37:345-350.score: 9.0
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  25. Nathan Ẓevi ben Moses Finkel (2009). Śiḥot Ha-Saba Mi-Slabodḳa: Mi-Kitve Gedole Talmidaṿ. YeḳutiʼEl Kohen.score: 9.0
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  26. Gibran Khalil Gibran (2004). Bahar Davary, Hobart and William Smith Colleges, Geneva, NY. Ultimate Reality and Meaning 27 (1-4):127.score: 9.0
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  27. Angela Guidi (2007). La sagesse de Salomon et le savoir philosophique. Revue des Sciences Philosophiques Et Théologiques 2 (2):241-264.score: 6.0
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  28. Saba Bazargan (2009). Book Reviews:Just and Unjust Warriors: The Moral and Legal Status of Soldiers. [REVIEW] Ethics 119 (3):602-606.score: 3.0
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  29. Saba Bazargan (2012). The Permissibility of Aiding and Abetting Unjust Wars. Journal of Moral Philosophy 8 (4):513-529.score: 3.0
    Common sense suggests that if a war is unjust, then there is a strong moral reason not to contribute to it. I argue that this presumption is mistaken. It can be permissible to contribute to an unjust war because, in general, whether it is permissible to perform an act often depends on the alternatives available to the actor. The relevant alternatives available to a government waging a war differ systematically from the relevant alternatives available to individuals in a position to (...)
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  30. Saba Bazargan (2013). Complicitous Liability in War. Philosophical Studies 165 (1):177-195.score: 3.0
    Jeff McMahan has argued against the moral equivalence of combatants (MEC) by developing a liability-based account of killing in warfare. On this account, a combatant is morally liable to be killed only if doing so is an effective means of reducing or eliminating an unjust threat to which that combatant is contributing. Since combatants fighting for a just cause generally do not contribute to unjust threats, they are not morally liable to be killed; thus MEC is mistaken. The problem, however, (...)
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  31. Saba Bazargan (2013). Proportionality, Territorial Occupation, and Enabled Terrorism. Law and Philosophy 32 (4):435-457.score: 3.0
    Some collateral harms affecting enemy civilians during a war are agentially mediated – for example, the US-led invasion of Iraq in 2003 sparked an insurgency which killed thousands of Iraqi civilians. I call these ‘collaterally enabled harms.’ Intuitively, we ought to discount the weight that these harms receive in the ‘costs’ column of our ad bellum proportionality calculation. But I argue that an occupying military force with de facto political authority has a special obligation to provide minimal protection to the (...)
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  32. Andrew Crane & Bahar Ali Kazmi (2010). Business and Children: Mapping Impacts, Managing Responsibilities. [REVIEW] Journal of Business Ethics 91 (4):567 - 586.score: 3.0
    In recent years, issues of childhood obesity, unsafe toys, and child labor have raised the question of corporate responsibilities to children. However, business impacts on children are complex, multi-faceted, and frequently overlooked by senior managers. This article reports on a systematic analysis of the reputational landscape constructed by the media, corporations, and non-government organizations around business responsibilities to children. A content analysis methodology is applied to a sample of more than 350 relevant accounts during a 5-year period. We identify seven (...)
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  33. Allison Weir (2013). Feminism and the Islamic Revival: Freedom as a Practice of Belonging. Hypatia 28 (2):323-340.score: 3.0
    In her book, Politics of Piety: The Islamic Revival and the Feminist Subject, Saba Mahmood analyzes the practices of the women in the mosque movement in Cairo, Egypt. Mahmood argues that in order to recognize the participants as agents, we need to question the assumption that agency entails resistance to norms; moreover, we need to question the feminist allegiance to an unquestioned ideal of freedom. In this paper, I argue that rather than giving up the ideal of freedom, we (...)
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  34. I. I. I. William W. Young (2014). The Shape of Reflexivity: A Pragmatist Analysis of Religious Ethnography. American Journal of Theology and Philosophy 35 (1):42-64.score: 3.0
    In recent years, religious studies has undergone an ethnographic turn. More and more, scholars attend to the social location and significance of religious practice. This approach foregrounds the self-understandings of religious communities and practitioners and raises the question of the relation between ethnography and philosophical analysis. For instance, Saba Mahmood, in The Politics of Piety, draws from ethnographic study so as to critique philosophy’s universalizing claims regarding subjectivity, enabling a recognition of the diverse forms feminist subjectivity and political agency (...)
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  35. I. I. I. Young (2014). The Shape of Reflexivity: A Pragmatist Analysis of Religious Ethnography. American Journal of Theology and Philosophy 35 (1):42-64.score: 3.0
    In recent years, religious studies has undergone an ethnographic turn. More and more, scholars attend to the social location and significance of religious practice. This approach foregrounds the self-understandings of religious communities and practitioners and raises the question of the relation between ethnography and philosophical analysis. For instance, Saba Mahmood, in The Politics of Piety, draws from ethnographic study so as to critique philosophy’s universalizing claims regarding subjectivity, enabling a recognition of the diverse forms feminist subjectivity and political agency (...)
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  36. Thomas A. Lewis (2010). Ethnography, Anthropology, and Comparative Religious Ethics: Or Ethnography and the Comparative Religious Ethics Local. Journal of Religious Ethics 38 (3):395-403.score: 3.0
    Recent ethnographic studies of lived ethics, such as those of Leela Prasad and Saba Mahmood, present valuable opportunities for comparative religious ethics. This essay argues that developments in philosophical and religious ethics over the last three decades have supported a strong interest in thick descriptions of what it means to be human. This anthropological turn has thereby laid important groundwork for the encounter between these scholars and new ethnographic studies. Nonetheless, an encounter it is. Each side brings novel questions (...)
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  37. Saba Bazargan (2014). Moral Coercion. Philosophers' Imprint 14 (11).score: 3.0
    The practices of using hostages to obtain concessions and using human shields to deter aggression share an important characteristic which warrants a univocal reference to both sorts of conduct: they both involve manipulating our commitment to morality, as a means to achieving wrongful ends. I call this type of conduct “moral coercion”. In this paper I (a) present an account of moral coercion by linking it to coercion more generally, (b) determine whether and to what degree the coerced agent is (...)
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  38. Saba Fatima (2013). Muslim‐American Scripts. Hypatia 28 (2):341-359.score: 3.0
    This paper argues that one of the most valuable insights that Muslim-Americans ought to bring into the political arena is our affective response to the government of the United States' internal and foreign policies regarding Muslims. I posit the concept of empathy as one such response that ought to inform our foreign policy in a manner inclusive of Muslim-Americans. The scope of our epistemic privilege encompasses the affective response that crosses borders of the nation-state in virtue of our propinquity to (...)
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  39. Elizabeth M. Bucar (2010). The Ambiguity of Moral Excellence: A Response to Aaron Stalnaker's “Virtue as Mastery”. Journal of Religious Ethics 38 (3):429-435.score: 3.0
    This response draws on Saba Mahmood's work on Muslim subjectivities in order to consider how Stalnaker's conceptualization of virtue might be applied to non-Confucian sources. I argue that when applied cross-culturally, Stalnaker's revised definition of “skillful virtue” raises normative and metaethical questions about what counts as a skill versus a mere bodily practice, the process by how skill is acquired, and how we can both allow for the ambiguity of skills and continue to make constructive arguments about them.
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  40. J. Angelo Corlett (2013). Referees for November 2012-October 2013. Journal of Ethics 17 (4):387-387.score: 3.0
    The Editor-in-Chief wishes to extend gratitude to the following philosophers, along with members of the Distinguished Editorial Board, for their excellent service to The Journal of Ethics during the past year:Saba BazarganMarisa Diaz-WaianChristopher J. FinlayD. W. HaslettTerry HorganJoshua KnobeMichael McKennaCara NineDrk PereboomJay ReuscherJesper RybergOliver SenssenHarry S. SilversteinDavid SussmanMark TimmonsTheresa W. TobinMark van RoojenThomas VogtClark Wolf.
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  41. Matthew Adler, Peter Alces, Larry Alexander, Susan Bandes, Saba Bazargan, Vera Bergelson, Mitchell Berman, Brian Bix, Gabriella Blum & Jeffrey Brand-Ballard (2012). Please Join Us in Thanking All of Those Experts in Law and Philosophy for Devoting Time and Effort to Review the Papers We Have Sent Them. The Editor and Publisher Acknowledge the Colleagues Listed Below for Their Excellent Reviews of Papers for Which Final Decisions Have Been Made in 2011. Law and Philosophy 31:367-368.score: 3.0
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  42. Saba Mahmood (2003). Ethical Formation and Politics of Individual Autonomy in Contemporary Egypt. Social Research: An International Quarterly 70 (3):837-866.score: 3.0
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  43. Saba Fatima (2011). Who Counts as a Muslim? Identity, Multiplicity and Politics. Journal of Muslim Minority Affairs 31 (3):339-353.score: 3.0
    My aim in this paper is to carve out a political understanding of the Muslim identity. The Muslim identity is shaped within a religious mold. Inseparable from this religious understanding is a political one that is valuable in its own right in order to secure any sustainable possibility of participating politically as Muslims within a democratic liberal democracy, such as the United States. Here I explore not the historical or theological formation of the Muslim identity, rather a metaphysical understanding of (...)
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  44. Erol Başar, Bahar Güntekin & Adile Öniz (2006). Principles of Oscillatory Brain Dynamics and a Treatise of Recognition of Faces and Facial Expressions. In Susana Martinez-Conde, S. L. Macknik, L. M. Martinez, J.-M. Alonso & P. U. Tse (eds.), Progress in Brain Research. Elsevier Science. 159--43.score: 3.0
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  45. Saba Bazargan (forthcoming). Cosmopolitan War, by Cecile Fabre. Mind:fzu062.score: 3.0
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  46. Stephanie Clare (2009). Agency, Signification, and Temporality. Hypatia 24 (4):50 - 62.score: 3.0
    This paper examines the temporality of agency in Judith Butler's and Saba Mahmood's writing. I argue that Mahmood moves away from a performative understanding of agency, which focuses on relations of signification, to a corporeal understanding, which focuses on desire and sensation. Drawing on Gilles Deleuze's reading of Henri Bergson, I show how this move involves a changed model of becoming: whereas Butler imagines movement as a series of discontinuous beings, in Mahmood's case, we get an understanding of becoming.
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  47. Saba Fatima (2008). An Examination of the Ethics of Submissiveness. Journal of Islamic Philosophy 4:3-20.score: 3.0
    This paper examines the trait of submissiveness within the framework of virtue ethics. Submissiveness is generally regarded as a vice, particularly when evaluated in reference to patriarchal systems. This paper argues that there is something valuable about the trait of submissiveness—when it functions as a virtue—that is lacking in secular contexts, and this lack detracts from the possibilities of a good life.
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  48. Sigrid Fry-Revere & Bahar Bastani (2009). Comment on DuBois's Article," Increasing Rates of Organ Donation: Exploring the IOM's Boldest Recommendation". Journal of Clinical Ethics 20 (1):37.score: 3.0
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  49. Bahar Hanjani (2011). The Illustration of Beauty: Super-Exposed in the US, Veiled in Iran. Semiotica 2011 (187):309-321.score: 3.0
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  50. Saba Bazargan (2013). Moral Equality of Combatants. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.score: 3.0
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