Search results for 'Salie Abrahams' (try it on Scholar)

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  1. Helen Haste & Salie Abrahams (2008). Morality, Culture and the Dialogic Self: Taking Cultural Pluralism Seriously. Journal of Moral Education 37 (3):377-394.score: 240.0
    This paper explores moral reasoning within the framework of contemporary cultural theory, in which moral functioning is action mediated by tools (such as socially available discourses) within a social and cultural context. This cultural model of a dialogic moral self challenges many of the assumptions inherent in the individualistic Kantian position that underlies much moral reasoning research. It provides a model for understanding cultural variation in ethical systems as well as the social context in which individual reasoning operates and develops. (...)
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  2. I. Abrahams (1888). Aristotle in Jewish Philosophy. Mind 13 (51):468-472.score: 30.0
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  3. Gerald Abrahams (1949). The Verb "To Cause". Philosophy 24 (90):248 - 252.score: 30.0
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  4. I. Abrahams (1886). Critical Notices. Mind (41):97-106.score: 30.0
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  5. I. Abrahams (1888). Miscellaneous. Mind (51):470-472.score: 30.0
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  6. Ethel B. Abrahams (1909). Greek Dress. A Study of the Costumes Worn in Ancient Greece From Pre-Hellenic Times to the Hellenistic Age. Journal of Hellenic Studies 29:141.score: 20.0
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  7. I. Abrahams, C. G. Monteflore & Kirkehistoriskc Samlinger Udgivne (1903). List of Periodical Publications. Bulletin of the John Rylands Library 1872:50.score: 20.0
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  8. L. Botes & D. Abrahams (2008). Noka E Tlatswa Ke Dinokana–A River Swell From Little Streams: Responsive Partnership-Building Approaches to Development. In Steve De Gruchy, Nico Koopman & S. Strijbos (eds.), From Our Side: Emerging Perspectives on Development and Ethics. Unisa Press. 117--134.score: 20.0
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  9. Matthew Powell (2012). A Tale of Two Abrahams: Kafka, Kierkegaard, and the Possibility of Faith in the Modern World. Heythrop Journal 53 (1):61-70.score: 15.0
    I have vigorously absorbed the negative element of the age in which I live, an age that is, of course, very close to me, which I have no right ever to fight against, but as it were a right to represent. The slight amount of the positive, and also of the extreme negative, which capsizes into the positive, are something in which I have had no hereditary share. I have not been guided into life by the hand of Christianity – (...)
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  10. W. W. Tarn (1927). Campaigns in Palestine From Alexander the Great. By Israel Abrahams. Schweich Lectures, 1922. Pp. X + 55, One Plate and a Map. London: Oxford University Press, 1927. 5s. [REVIEW] The Classical Review 41 (05):201-.score: 15.0
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  11. Hartmut Rosenau (1985). Die Erzählung von Abrahams Opfer (Gen 22) und ihre Deutung bei Kant, Kierkegaard und Schelling. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 27 (1):251-261.score: 15.0
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  12. Anette Löffler (2012). MISZELLEN: Ein neuer Textzeuge von Abrahams uytgangh aus den Beständen des Duisburger Stadtarchivs. Zeitschrift für Religions- Und Geistesgeschichte 64 (4):392-399.score: 15.0
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  13. John McCarthy (1972). Review: Paul W. Abrahams, Machine Verification of Mathematical Proof. [REVIEW] Journal of Symbolic Logic 37 (2):411-412.score: 15.0
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  14. C. A. Hutton (1909). Greek Dress Greek Dress. A Study of the Costumes Worn in Ancient Greece From Pre-Hellenic Times to the Hellenistic Age. By Ethel B. Abrahams, M.A. London, 1908. Pp. 134. 54 Illustrations. Price 9s. [REVIEW] The Classical Review 23 (07):235-236.score: 15.0
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  15. H. Rusche (1986). Abrahams Schoss. Auf den Spuren Einer Alten Vorstellung (Le Sein d'Abraham. Sur les Traces d'Une Notion Antique). Wissenschaft Und Weisheit 49 (1):71-74.score: 15.0
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  16. Peter Tschuggnall (1994). Abrahams Opfer - eine anstößige Erzählung über den Glauben? Zeitschrift für Religions- Und Geistesgeschichte 46 (4):289-318.score: 15.0
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  17. Neil Remington Abramson (2007). The Leadership Archetype: A Jungian Analysis of Similarities Between Modern Leadership Theory and the Abraham Myth in the Judaic–Christian Tradition. [REVIEW] Journal of Business Ethics 72 (2):115 - 129.score: 8.0
    Archetypal psychology suggests the possibility of a leadership archetype representing the unconscious preferences of human beings as a species about the appropriate relationships between leaders and followers. Mythological analysis compared God’s leadership in the Abraham myth with modern visionary, ethical and situational leadership to find similarities reflecting continuities in human thinking about leadership over as long as 3600 years. God’s leadership behavior is very modern except that God is generally more relationship oriented. The leadership archetype that emerges is of a (...)
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  18. Andrei Dragos Giulea (2010). Bradford F. Hinze Şi Irfan A. Omar (Eds.), Heirs of Abraham. The Future of Muslim, Jewish, and Christian Relations. Journal for the Study of Religions and Ideologies 5 (15):107-109.score: 8.0
    Bradford F. Hinze şi Irfan A. Omar (eds.), Heirs of Abraham. The Future of Muslim, Jewish, and Christian Relations Maryknoll, New York, 2005.
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  19. Robin Blackburn (2011). Karl Marx and Abraham Lincoln: A Curious Convergence. Historical Materialism 19 (4):145-174.score: 7.0
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  20. Jeremy Koons (2010). Natural Evil as a Test of Faith in the Abrahamic Traditions. Sophia 49 (1):15-28.score: 6.0
    This paper critically examines what I call the ‘testing theodicy,’ the widely held idea that natural evil exists in order to test our faith in God. This theodicy appears numerous times in the scriptures of all three Abrahamic faiths. After examining some of these scriptural passages, we will argue that in light of these texts, the notion of faith is best understood as some type of commitment such as trust, loyalty or piety, rather than as merely a belief in (...)
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  21. Edward Wierenga (2011). Augustinian Perfect Being Theology and the God of Abraham, Isaac, and Jacob. International Journal for Philosophy of Religion 69 (2):139-151.score: 6.0
    All of the ingredients for what has become known as Anselmian perfect being theology were present already in the thought of St. Augustine. This paper develops that thesis by calling attention to various claims Augustine makes. It then asks whether there are principled reasons for determining which properties the greatest possible being has and whether an account of what contributes to greatness can settle the question whether the greatest possible being is the same as the God of Abraham, Isaac, and (...)
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  22. Howard J. Curzer (2007). Abraham, the Faithless Moral Superhero. Philosophy and Literature 31 (2):344-361.score: 6.0
    Why do we admire Abraham1 so much? The standard answer is that Abraham’s faith in God is very great. Now in the context of Genesis, “faith in God” does not mean “belief in God’s existence.” Polytheism, not atheism, is the adversary in Genesis. Nor does “faith in God” mean “believing in order that we may come to understand God”2 or “believing because we cannot fully understand God”3 or “believing despite what we understand about God.”4 To minimize anachronism and controversy I (...)
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  23. Michelle Kosch (2008). What Abraham Couldn't Say. Aristotelian Society Supplementary Volume 82 (1):59-78.score: 6.0
    The explicit topic of Fear and Trembling's third Problema (the longest single section, accounting for a third of the book's total length), the theme of Abraham's silence stands not far in the background in every other section, and its importance is flagged by the pseudonym—Johannes de silentio—under which Kierkegaard had the book published. Here I aim to defend an interpretation of the meaning of the third Problema's central claim—that Abraham cannot explain himself, 'cannot speak'—and to argue on its basis for (...)
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  24. R. Zachary Manis (2011). Kierkegaard and Evans on the Problem of Abraham. Journal of Religious Ethics 39 (3):474-492.score: 6.0
    A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the "modernized" problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a (...)
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  25. Lenn Evan Goodman (1996). God of Abraham. Oxford University Press.score: 6.0
    This cogently argued and richly illustrated book rejects the dichotomy between the God of Abraham and the God of the philosophers to argue that the two are one. In God of Abraham, one of our leading philosophers of religion shows how human values can illuminate our idea of God and how the monotheistic idea of God in turn illuminates our moral, social, cultural, aesthetic, and even ritual understanding. Throughout Goodman draws on a wealth of traditional, philosophical, historical, and anthropological materials, (...)
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  26. Jung H. Lee (2000). Abraham in a Different Voice: Rereading "Fear and Trembling" with Care. Religious Studies 36 (4):377 - 400.score: 6.0
    This paper recasts the normative shape of "Fear and Trembling" by presenting an 'ethical reading' based on an ethic of care. It will be argued that Abraham's response represents a commitment to sustain and deepen his fundamental relationship with God, to make absolute his relation to the Absolute. Since most readers tend to focus myopically on 'the trial' itself, apart from the context and history of the God-relationship, the proffered interpretations tend inevitably to distort the nature and significance of Abraham's (...)
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  27. Bernard R. Goldstein (1996). Astronomy and Astrology in the Works of Abraham Ibn Ezra. Arabic Sciences and Philosophy 6 (01):9-.score: 6.0
    Abraham ibn Ezra the Spaniard (d. 1167) was one of the foremost transmitters of Arabic science to the West. His astrological and astronomical works, written in Hebrew and later translated into Latin, were considered authoritative by many medieval Jewish and Christian scholars. Some of the works he translated from Arabic are no longer extant in their original form, and on occasion his treatises provide information about earlier sources that is otherwise poorly preserved, if at all. Ibn Ezra seems to be (...)
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  28. Ronald M. Green (1982). Abraham, Isaac, And The Jewish Tradition: An Ethical Reappraisal. Journal of Religious Ethics 10 (1):1-21.score: 6.0
    Would the Jewish tradition agree with Søren Kierkegaard's claim that the biblical episode of Abraham's near-sacrifice of Isaac represents a fearful "teleological suspension of the ethical"? After surveying a variety of classical Jewish sources, the author concludes that Kierkegaard's interpretation has almost no resonance within the Jewish tradition. Rather than involving a suspension of the ethical, this episode is viewed by Jewish writers as involving a moment of supreme moral responsibility on the part of both God and man. This treatment (...)
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  29. L. E. E. H. (2000). Abraham in a Different Voice: Rereading Fear and Trembling with Care. Religious Studies 36 (4):377-400.score: 6.0
    This paper recasts the normative shape of Fear and Trembling by presenting an ‘ethical reading’ based on an ethic of care. It will be argued that Abraham's response represents a commitment to sustain and deepen his fundamental relationship with God, to make absolute his relation to the Absolute. Since most readers tend to focus myopically on ‘the trial’ itself, apart from the context and history of the God-relationship, the proffered interpretations tend inevitably to distort the nature and significance of Abraham's (...)
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  30. Kenneth M. Ludmerer (2011). Abraham Flexner and Medical Education. Perspectives in Biology and Medicine 54 (1):8-16.score: 6.0
    A century after his landmark report Medical Education in the United States and Canada (1910), Abraham Flexner remains an icon in the history of American medical education. Working for the Carnegie Foundation for the Advancement of Teaching, he visited each of the 155 medical schools then in existence in the United States and Canada, after which he published a blistering, muckraking report. This report helped bring about the destruction of the proprietary medical school, put forth the Johns Hopkins School of (...)
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  31. Elsebet Jegstrup (2007). Kierkegaard on Abraham's Tragedy: The Loss of Community. Phaenex 1 (2):21-46.score: 6.0
    Contrary to traditional readings of Kierkegaard's Fear and Trembling , which claim that Abraham gains his world back with Isaac, this article shows that Abraham in fact suffers a tragic loss inasmuch as he can no longer function as a complete human being. The ethical has forever been denied him by his act of absolute responsibility that renders him entirely irresponsible toward his community. It also shows that his kind of faith is not the kind of faith his followers are (...)
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  32. William Baird (1988). Abraham in the New Testament Tradition and the New Identity. Interpretation 42 (4):367-379.score: 6.0
    Within the pluralism of the late twentieth century, when Christians continue to search for their true identity, the New Testament appropriation of the Abraham stories points to the importance of foundational traditions and the need to reinterpret them in contemporary terms.
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  33. Rodrigo Coppe Caldeira (2013). Recensão da obra BERGOGLIO, Jorge; SKORKA, Abraham. Sobre el cielo y la tierra. Buenos Aires: Sudamerica, 2013, 174 pgs. [REVIEW] Horizonte 11 (31):1159-1161.score: 6.0
    BERGOGLIO, Jorge; SKORKA, Abraham. Sobre el cielo y la tierra . Buenos Aires: Sundamerica, 2013, 174p.
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  34. P. Kyle McCarter (1988). The Historical Abraham. Interpretation 42 (4):341-352.score: 6.0
    Unlike the other prominent patriarchs of Israel, whose names also function as tribal or local designations, the Abraham who stands at the beginning of the patriarchal traditions appears to have been a historical individual before he became the subject of tradition and legend.
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  35. Cătălina Elena Dobre & Rafael García Pavón (2008). Abraham y la Ética del Silencio en el Pensamiento de Søren A. Kierkegaard. Proceedings of the Xxii World Congress of Philosophy 10:515-526.score: 6.0
    This paper presents an interpretation of the paradoxical decision of Abraham done by Søren A. Kierkegaard in his work Fear and Trembling as an ethics of silence. The main idea is to understand ethics not as moral standards or specific duties, but as the responsibility of becoming a single individual in time; singularity as the intimate and personal relationship with the calling of love. In such a way, that silence is the experience of the encounter with the paradox that being (...)
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  36. Alexander M. Ospovat (2006). The Importance of Regional Geology in the Geological Theories of Abraham Gottlob Werner: A Contrary Opinion. Annals of Science 37 (4):433-440.score: 6.0
    (1980). The importance of regional geology in the geological theories of Abraham Gottlob Werner: a contrary opinion. Annals of Science: Vol. 37, No. 4, pp. 433-440.
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  37. Julia Urabayen Pérez (2004). La crítica de E. Levinas a la filosofía occidental: Abraham frente a Ulises. Estudios Filosóficos 53 (153):313-332.score: 6.0
    Este articulo profundiza en una de las dimensiones más importantes de la filosofía de Levinas las raíces de su pensamiento desde las que emprende su proyecto de pensar de otro modo. El filósofo lituano se enfrenta con los modos de pensar propios de la filosofía occidental, del logos de la identidad y el retomo a si mismo, cuya figura es Ulises Frente a ello, plantea una filosofía entendida como ética, como un discurso sobre el otro que se convierte en responsabilidad (...)
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  38. Bernhard W. Anderson (1988). Abraham, the Friend of God. Interpretation 42 (4):353-366.score: 6.0
    It is God's covenant with Abraham, freely initiated by God, that constitutes Israel as a people who gratefully recall the past, who live obediently in the present, and who face the future in the assurance of God's promises.
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  39. Chris Boesel (2008/2010). Risking Proclamation, Respecting Difference: Christian Faith, Imperialistic Discourse, and Abraham. James Clarke & Co..score: 6.0
    Is the good news of Jesus Christ bad news for the Jewish neighbor? -- Kierkegaard and Hegel on Abraham : the openness and complexity of the modern context -- The problem, part I : the "perfect storm" of Christological interpretive imperialism -- The problem, part II : the good news of the Gospel and the bad news for the children of Abraham -- The remedy, part I : dispersing the "perfect storm" -- The remedy, part II : the debt to (...)
     
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  40. Bernard Heyberger (2010). L'islam et les Arabes chez un érudit maronite au service de l'Église catholique (Abraham Ecchellensis). Al-Qantara: Revista de Estudios Árabes 31 (2):481-512.score: 6.0
    Expert en documents arabes dans la « République des Lettres », Abraham Ecchellensis se livre dans son oeuvre à un essai de synthèse caractéristique de son temps : il tente de concillier l'attente de connaissances des savants de son temps avec son engagement catholique et controversiste, et avec son identification, en tant que maronite, comme porte-parole de la culture arabe, y compris musulmane. Il fournit au public des traductions de textes philosophiques et scientifiques arabes musulmans qui lui paraissent participer d'une (...)
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  41. Abraham ben Moses ben Maimon (1927). The High Ways to Perfection of Abraham Maimonides. New York, Columbia University Press.score: 6.0
     
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  42. Troels Nørager (2008). Kierkegaard, Love, and Sacrifice. Is There A Solution To Abraham's Dilemma? Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 50 (3-4):267-283.score: 6.0
    In this article Troels Norager discusses the subject of sacrifice in the context of Kierkegaard's Works of Love and Fear and Trembling. The first section argues that contrary to contemporary attempts to turn Kierkegaard into a phenomenologist of love, Kierkegaard should be regarded as a radical Christian thinker who (partly for biographical reasons) deliberately emphasized the necessity of being willing to sacrifice one's most precious love object. The second part deals with Abraham's dilemma in Genesis 22 and argues, critically surveying (...)
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  43. Renato Somberg Pfeffer (2011). Reflexões sobre a educação contemporânea: a contribuição de Abraham Joshua Heschel a partir de suas raízes judaicas. Conjectura: Filosofia E Educação 16 (3):68-77.score: 6.0
    A filosofia da educação de Abraham Joshua Heschel busca, na tradição judaica, uma luz para o homem moderno. Esta tradição afirma que o mundo descansa sobre três pilares: estudar para participar da sabedoria divina, cultuar o Criador e ter compaixão pelo nosso próximo. Nossa civilização, afirma o filósofo, subverteu esses pilares fazendo do estudo uma forma de alcançar o poder, da caridade um instrumento de relações públicas e do culto uma forma de adorar nosso próprio ego. Essa crise extrema exige (...)
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  44. Abraham Robinson (1988). Abraham Robinson's Notes: On a Relatively Effective Procedure Getting All Quasi-Integer Solutions of Diophantine Equations with Positive Genus. Annals of the Japan Association for Philosophy of Science 7 (3):111-115.score: 6.0
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  45. Carlos del Valle Rodríguez (2005). La obra literaira de Abraham Maimónides y la defensa de los escritos de su padre. Revista Española de Filosofía Medieval 12:11-22.score: 6.0
    El autor describe y comenta la obra literaria de Abraham Maimónides que ilustra con la traducción de dos escritos de Abraham, uno donde el hijo de Maimónides describe sus afanes literarios y otro donde defiende a su padre contra los ataques de los tradicionalistas. Importante es también el testimonio del historiógrafo Yosef Sambari sobre el hijo de Maimónides. En conjunto la obra de Abraham tiene una tendencia racionalista, heredada de su padre, pero con un sesgo de pietismo, que heredó de (...)
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  46. Abraham Sagi (1988). Kierkegaard and Buber on the Dilemma of Abraham in the Akeda. Iyyun 37:248-262.score: 6.0
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  47. Jens Thiel (2004). Paul Abraham: A Forgotten Scholar of the Prussian Academy of Sciences and Humanities. [REVIEW] Minerva 42 (4):393-420.score: 6.0
    Paul Abraham, one of the Berlin Academy’s most experienced researchers, was deported to Auschwitz in 1943. The fate of this Jewish scholar reveals much about the inner life of the Academy, and its treatment of Jewish staff, during the World War II. This paper describes his life, against a backdrop of war, revolution, and dictatorship, and in the context of one of the Academy’s most prestigious projects.
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  48. James A. Wharton (1988). On the Road Again Abraham and Contemporary Preaching. Interpretation 42 (4):380-392.score: 6.0
    If Abraham is on the road again in the Christian movement, he will provoke preachers to think unaccustomed thoughts, and listeners will recapture something of the Abrahamic character of the Christian journey with God through real history.
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  49. Robert Adams, Abraham's Dilemma.score: 5.0
    A convincing defense of a divine command theory of the nature of obligation must address our darkest fear about God's commands--the fear that God may command something evil. Certainly some of the things that God has been thought to require have been evil. Rivers of blood have been shed in obedience to supposed divine commands. Can we accept a divine command theory without assuming a potential obligation to perform such horrible deeds?
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