Search results for 'Shamika Almeida' (try it on Scholar)

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  1. Mario Fernando, Shyamali Dharmage & Shamika Almeida (2008). Ethical Ideologies of Senior Australian Managers: An Empirical Study. [REVIEW] Journal of Business Ethics 82 (1):145 - 155.score: 240.0
    Forsyth’s (1980) Ethics Position Questionnaire and Hunt et al.’s (1989) Corporate Ethical Value Questionnaire are used to examine the ethical ideologies of senior managers from organizations listed in the Australian Stock Exchange. The results indicate how corporate ethical values, religion, gender, and age are related to the idealism and relativism of senior Australian managers. After discussing the results, limitations of the study are offered. Finally, managerial implications are provided and recommendations for future research are given.
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  2. L. Almeida & J. Demongeot (forthcoming). Predictive Power of “A Minima” Models in Biology. Acta Biotheoretica.score: 60.0
    Abstract Many apparently complex mechanisms in biology, especially in embryology and molecular biology, can be explained easily by reasoning at the level of the “efficient cause” of the observed phenomenology: the mechanism can then be explained by a simple geometrical argument or a variational principle, leading to the solution of an optimization problem, for example, via the co-existence of a minimization and a maximization problem (a min–max principle). Passing from a microscopic (or cellular) level (optimal min–max solution of the simple (...)
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  3. Michael J. Almeida & Neal D. Judisch (2002). A New Cosmological Argument Undone. International Journal for Philosophy of Religion 51 (1):55-64.score: 30.0
    There is an intriguing recent effort to develop a valid cosmological argument on the basis of quite minimal assumptions.1 Indeed, the basis of the new cosmological argument is so slight that it is likely to make even a conscientious theist suspicious – to say nothing of our vigilant atheists. In Section 1 we present the background assumptions and central premises of the new cosmological argument. We are sympathetic to the conclusion that there necessarily exists an intelligent and powerful creator of (...)
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  4. M. Almeida & M. Bernstein (2003). Lucky Libertarianism. Philosophical Studies 22 (2):93-119.score: 30.0
    Perhaps the greatest impediment to a viable libertarianism is the provision of a satisfactory explanation of how actions that are undetermined by an agent''s character can still be under the control of, or up to, the agent. The luck problem has been most assiduously examined by Robert Kane who supplies a detailed account of how this problem can be resolved. Although Kane''s theory is innovative, insightful, and more resourceful than most of his critics believe, it ultimately cannot account for the (...)
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  5. Michael J. Almeida (2012). The Logical Problem of Evil Regained. Midwest Studies in Philosophy 36 (1):163-176.score: 30.0
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  6. Michael J. Almeida (2004). Supervenience and Property-Identical Divine-Command Theory. Religious Studies 40 (3):323-333.score: 30.0
    Property-identical divine-command theory (PDCT) is the view that being obligatory is identical to being commanded by God in just the way that being water is identical to being H2O. If these identity statements are true, then they express necessary a posteriori truths. PDCT has been defended in Robert M. Adams (1987) and William Alston (1990). More recently Mark C. Murphy (2002) has argued that property-identical divine-command theory is inconsistent with two well-known and well-received theses: the free-command thesis and the supervenience (...)
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  7. Michael J. Almeida & Graham Oppy (2003). Sceptical Theism and Evidential Arguments From Evil. Australasian Journal of Philosophy 81 (4):496 – 516.score: 30.0
    Sceptical theists--e.g., William Alston and Michael Bergmann--have claimed that considerations concerning human cognitive limitations are alone sufficient to undermine evidential arguments from evil. We argue that, if the considerations deployed by sceptical theists are sufficient to undermine evidential arguments from evil, then those considerations are also sufficient to undermine inferences that play a crucial role in ordinary moral reasoning. If cogent, our argument suffices to discredit sceptical theist responses to evidential arguments from evil.
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  8. Michael J. Almeida (1998). Refuting Van Inwagen's 'Refutation': Evidentialism Again. [REVIEW] International Journal for Philosophy of Religion 44 (1):23 - 29.score: 30.0
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  9. Michael J. Almeida & Mark H. Bernstein (2000). Opportunistic Carnivorism. Journal of Applied Philosophy 17 (2):205–211.score: 30.0
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  10. Michael J. Almeida (1990). Deontic Logic and the Possibility of Moral Conflict. Erkenntnis 33 (1):57 - 71.score: 30.0
    Standard dyadic deontic logic (as well as standard deontic logic) has recently come under attack by moral philosophers who maintain that the axioms of standard dyadic deontic logic are biased against moral theories which generate moral conflicts. Since moral theories which generate conflicts are at least logically tenable, it is argued, standard dyadic deontic logic should be modified so that the set of logically possible moral theories includes those which generate such conflicts. I argue that (1) there are only certain (...)
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  11. Michael J. Almeida (2005). Is It Impossible to Be Moral? Dialogue 44 (1):3-13.score: 30.0
    Recent work in moral theory includes an intriguing new argument that the vagueness of moral properties, together with two well-known and well-received metaethical principles, entails the incredible conclusion that it is impossible to be moral. I show that the argument equivocates between “it is true that A and B are morally indistinguishable” and “it is not false that A and B are morally indistinguishable.” As expected the argument is interesting but unsound. It is therefore not impossible to be moral.Les travaux (...)
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  12. Michael J. Almeida (2006). On Stone's Evidential Atheism. Theoria 72 (1):5-22.score: 30.0
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  13. Michael Almeida (2010). Two Challenges to Moral Nihilism. The Monist 93 (1):96-105.score: 30.0
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  14. Michael J. Almeida (2008). The Metaphysics of Perfect Beings. Routledge.score: 30.0
    Atheistic arguments from improvability -- Rational choice and no best world -- On evil's vague necessity -- The problem of no maximum evil -- On the logic of imperfection -- Supervenience, divine freedom, and absolute orderings -- Vague eschatology -- Theistic modal realism, multiverses, and hyperspace.
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  15. Michael Almeida (2012). Theism and Explanation. Faith and Philosophy 29 (2):229-232.score: 30.0
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  16. Luciana Maria Azevedo de Almeida (2012). Ceticismo e religião no início da modernidade. A ambivalência do ceticismo cristão. Kriterion 53 (126):601-608.score: 30.0
    Montaigne, no "De l'art de conferer", discute critérios que permitem distinguir os homens segundo suas capacidades (suffisances). A "maneira" de discursar ocupa o centro desta questão e entre suas qualidades se destaca a "ordem", que nos é apresentada, sobretudo, a partir dos desvios da "tolice" (sottise) e "obstinação" (opiniastreté), símbolos do dogmatismo e de uma errônea lide com os saberes que se apoiam na memória. Procura-se mostrar que a ordem se funda na assimilação e penetração do julgamento nas matérias que (...)
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  17. J. Almeida (2012). Furry Friend or Foe? Medical Humanities 38 (1):61-62.score: 30.0
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  18. Michael J. Almeida (2008). The Enlargement of Life: Moral Imagination at Work – John Kekes. Philosophical Quarterly 58 (231):374–377.score: 30.0
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  19. Michael J. Almeida (1992). The Paradoxes of Feldman's Neo-Utilitarianism. Australasian Journal of Philosophy 70 (4):455 – 468.score: 30.0
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  20. Michael J. Almeida (2004). Ideal Worlds and the Transworld Untrustworthy. Religious Studies 40 (1):113-123.score: 30.0
    The celebrated free-will defence was designed to show that the ideal-world thesis presents no challenge to theism. The ideal-world thesis states that, in any world in which God exists, He can actualize a world containing moral good and no moral evil. I consider an intriguing two-stage argument that Michael Bergmann advances for the free-will defence, and show that the argument provides atheologians with no reason to abandon the ideal-world thesis. I show next that the existence of worlds in which every (...)
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  21. Claudio Almeida (2001). What Moore's Paradox Is About. Philosophy and Phenomenological Research 62 (1):33 - 58.score: 30.0
    On the basis of arguments showing that none of the most influential analyses of Moore's paradox yields a successful resolution of the problem, a new analysis of it is offered. It is argued that, in attempting to render verdicts of either inconsistency or self-contradiction or self-refutation, those analyses have all failed to satisfactorily explain why a Moore-paradoxical proposition is such that it cannot be rationally believed. According to the proposed solution put forward here, a Moore-paradoxical proposition is one for which (...)
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  22. Michael Almeida (2004). The New Evidential Argument Defeated. Philo 7 (1):22-35.score: 30.0
    In his most recent version of the evidential argument from evil, William Rowe argues that the observation of no outweighing goods for certain evils constitutes significant evidence against theism. I show that the new evidential argument cannot challenge theism unless it is also reasonable to believe that no good we know of justifies God in permitting any evil at all. Since the new evidential argument provides no reason at all to believe that God is not justified in permitting any existing (...)
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  23. Michael Almeida & Mark Bernstein (2005). Is It Impossible to Relieve Suffering? Philosophia 32 (1-4):313-324.score: 30.0
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  24. Michael Almeida (2008). Critically Muddled. Philo 11 (1):120-129.score: 30.0
    In a recent article in Philo I critique William Rowe’s new evidential argument from evil. Richard Carrier claims I advance an argument for theism in that article and proposes a counterexample to that argument. I show that Carrier’s counterexample fails for reasons that are fairly obvious. I then offer help. The best chance for a counterexample to the argument I offer comes from the possibility of cryptid creatures. But it is not difficult to show that counterexamples from cryptic creatures also (...)
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  25. Claudio Almeida (2012). Epistemic Closure, Skepticism and Defeasibility. Synthese 188 (2):197-215.score: 30.0
    Those of us who have followed Fred Dretske's lead with regard to epistemic closure and its impact on skepticism have been half-wrong for the last four decades. But those who have opposed our Dretskean stance, contextualists in particular, have been just wrong. We have been half-right. Dretske rightly claimed that epistemic status is not closed under logical implication. Unlike the Dretskean cases, the new counterexamples to closure offered here render every form of contextualist pro-closure maneuvering useless. But there is a (...)
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  26. Michael J. Almeida (2000). Why We Ought to Be a Little Less Beneficent. Analysis 60 (265):97–106.score: 30.0
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  27. Michael J. Almeida (2003). Rowe's Argument From Freedom. International Journal for Philosophy of Religion 53 (2):83-91.score: 30.0
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  28. Michael Almeida (2006). The Unreal Problem of No Best World. Philo 9 (2):103-112.score: 30.0
    Suppose it is a reasonable assumption that there is no possible world that is overall highest in value. Some theists have found in thatassumption a basis for actualizing a less-than-best world. Some atheists have found in that assumption a basis for actualizing no world at all. I present a dynamic choice model for the problem and describe the rationality assumptions necessary to generate a rational choice problem for an ideally rational agent. I show that at least one of the rationality (...)
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  29. Claudio Almeida (2007). Closure, Defeasibility and Conclusive Reasons. Acta Analytica 22 (4):301-319.score: 30.0
    It is argued, on the basis of new counterexamples, that neither knowledge nor epistemic justification (or epistemic rationality ) can reasonably be thought to be closed under logical implication. The argument includes an attempt to reconcile the fundamental intuitions of the opposing parties in the debate.
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  30. Michael Almeida (2003). A Paradox for Significant Freedom. International Journal for Philosophy of Religion 54 (3):175-184.score: 30.0
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  31. Michael Almeida (2006). Can God Be Free? Faith and Philosophy 23 (3):345-350.score: 30.0
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  32. Michael Almeida (2014). God and Necessity. Philosophical Quarterly 64 (254):152-154.score: 30.0
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  33. Nazareno Almeida (2009). Outra batalha naval: elementos para uma nova interpreteção da fundamentação lógica e ontológica da liberdade em Aristóteles. Veritas 54 (1).score: 30.0
    This article presents the general outlines of a new reading of the concept of contingent possibilities discussed in chapter 9 of the treatise On interpretation. In this article, I try to show how that text represents the moment of logical and ontological grounding of the ethic concept of freedom within Aristotle’s work.
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  34. Michael J. Almeida (2008). On Vague Eschatology. Faith and Philosophy 25 (4):359-375.score: 30.0
    Ted Sider’s Proportionality of Justice condition requires that any two moral agents instantiating nearly the same moral state be treated in nearly the same way. I provide a countermodel in supervaluation semantics to the proportionality of justice condition. It is possible that moral agents S and S' are in nearly the same moral state, S' is beyond all redemption and S is not. It is consistent with perfect justice then that moral agents that are not beyond redemption go determinately to (...)
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  35. Michael Almeida (2007). Martin on Miracles. Philo 10 (1):27-34.score: 30.0
    Michael Martin introduces a non-Humean conception of miracles according to which miracles are events that need not violate a law of nature and are brought about by the exercise of a possibly non-theistic, supernatural power. Call those m-miracles. I consider Martin’s argument that the occurrence of an m-miracle would not confirm the existence of God. Martin presents an interesting argument, but it does not establish that m-miracles would not confirm the existence God. I argue that, on the contrary, it is (...)
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  36. Michael Almeida (1997). Alice G. B. Ter Meulen, Representing Time in Natural Language: The Dynamic inTerpretation of Tense and Aspect. [REVIEW] Minds and Machines 7 (3):438-442.score: 30.0
  37. Agostinho Almeida (2009). Canonical Extensions and Relational Representations of Lattices with Negation. Studia Logica 91 (2):171 - 199.score: 30.0
    This work is part of a wider investigation into lattice-structured algebras and associated dual representations obtained via the methodology of canonical extensions. To this end, here we study lattices, not necessarily distributive, with negation operations. We consider equational classes of lattices equipped with a negation operation ¬ which is dually self-adjoint (the pair (¬,¬) is a Galois connection) and other axioms are added so as to give classes of lattices in which the negation is De Morgan, orthonegation, antilogism, pseudocomplementation or (...)
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  38. Nazareno Eduardo de Almeida (2008). Os princí­pios de verdade no Livro IV da Metafí­sica de Aristóteles. Princípios 15 (23):05-63.score: 30.0
    la82 12.00 Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-fareast-language:EN-US;} Este artigo mostra que o princípio primário da ciência do ente enquanto ente, apresentado e defendido por Aristóteles no Livro IV da Metafísica , é constituído pela bi-implicaçáo necessária (modal) entre os princípios de náo-contradiçáo e do terceiro excluído, (...)
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  39. Michael J. Almeida (1999). Too Much (and Not Enough) of a Good Thing: How Agent Neutral Principles Fail in Prisoner's Dilemmas. Philosophical Studies 94 (3):309-328.score: 30.0
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  40. Michael Almeida (2006). Rowe's Argument From Improvability. Philosophical Papers 35 (1):1-25.score: 30.0
    William Rowe has argued that if there is an infinite sequence of improving worlds then an essentially perfectly good being must actualize some world in the sequence and must not actualize any world in the sequence. Since that is impossible, there exist no perfectly good beings. I show that Rowe's argument assumes that the concept of a maximally great being is incoherent. Since we are given no reason to believe that the concept of a maximally great being is incoherent we (...)
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  41. Michael Almeida (2012). Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles. Review of Metaphysics 65 (4):868-870.score: 30.0
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  42. Ileana Almeida & Julieta Haidar (2012). Mythopoetical Model and Logic of the Concrete in Quechua Culture. Sign Systems Studies 40 (3-4):484-512.score: 30.0
    This article deals mainly with problems of cultural/transcultural translation between the Quechua and Spanish cultures, analysing these on the basis of some ideas by Juri Lotman and Peeter Torop. The process of translation implies considering the Quechua semiosphere’s internal borders as well as the external borders related to the cultures that existed at the time of Tahuantin Suyo, and all changes that have come from the Spanish conquest of Latin America. In the case of the Quechua culture, the problems are (...)
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  43. Bruno Almeida (2012). On the Origins of Dee's Mathematical Programme: The John Dee–Pedro Nunes Connection. Studies in History and Philosophy of Science Part A 43 (3):460-469.score: 30.0
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  44. Michael Almeida (2011). Theistic Modal Realism. Oxford Studies in Philosophy of Religion 3:1-15.score: 30.0
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  45. Filipe Herkenhoff Carijó, Maria Clara Almeida & Virgínia Kastrup (2013). On Haptic and Motor Incorporation of Tools and Other Objects. Phenomenology and the Cognitive Sciences 12 (4):685-701.score: 30.0
    This article presents a conceptual discussion on the phenomenon of incorporation of tools and other objects in the light of Maine de Biran’s philosophy of the relation between the body and the motor will. Drawing on Maine de Biran’s view of the body as that portion of the material world which directly obeys one’s motor will, as well as on his view (supported by studies in contemporary cognitive science) of active touch as the perceptual modality that is sensitive to objects (...)
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  46. Ulysses Albuquerque, Luciana Sousa Nascimento, Fabio Vieira, Cybelle Almeida, Marcelo Ramos & Ana Silva (2012). “Return” and Extension Actions After Ethnobotanical Research: The Perceptions and Expectations of a Rural Community in Semi-Arid Northeastern Brazil. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (1):19-32.score: 30.0
    The scientific community has debated the importance of “return” activities after ethnobiological studies. This issue has provoked debate because it touches on the ethics of research and the relationships with the people involved in these studies. This case study aimed to investigate community perception of an ethnobotany research project that was carried out in the semi-arid region of northeastern Brazil. Furthermore, we reported how the residents of this rural community felt about participating in the activities of “return” that arose from (...)
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  47. Michael J. Almeida (2013). A Frightening Love: Recasting the Problem of Evil by Gleeson Andrew. Australasian Journal of Philosophy 91 (3):607 - 610.score: 30.0
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  48. Claudio Almeida & Stephen Hetherington (2012). Guest Editorial. Synthese 188 (2):143-143.score: 30.0
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  49. Ileana Almeida & Julieta Haidar (2012). Mütopoeetiline Mudel Ja Konkreetsuse Loogika Quechua Kultuuris. Sign Systems Studies 40 (3-4):513-513.score: 30.0
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  50. Martha de Almeida (2009). Por uma metafí­sica do sublime. Princípios 16 (26):229-255.score: 30.0
    O sublime vem sendo analisado desde a antiguidade com uma marcante relaçáo com a tragédia, seja como gênero literário, seja por meio da Poética , de Aristóteles que nos traduz pela catarse o sentimento do sublime. Na modernidade, novos nomes foram chegando para colaborar com esta teoria: o próprio Hume, em seu ensaio Da tragédia , mostrou-se impressionado com a capacidade que esta forma de arte tem de produzir efeitos táo intensos no espectador. Porém, quem mais fortaleceu a análise do (...)
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