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

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  1.  29
    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.
    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. Mario Fernando, Shyamali Dharmage & Shamika Almeida (2008). Ethical Ideologies of Senior Australian Managers: An Empirical Study. Journal of Business Ethics 82 (1):145-155.
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  3. Michael Almeida & Graham Oppy (2005). Reply to Trakakis and Nagasawa. Ars Disputandi 5:5-11.
    Nick Trakakis and Yujin Nagasawa criticise the argument in Almeida and Oppy . According to Trakakis and Nagasawa, we are mistaken in our claim that the sceptical theist response to evidential arguments from evil is unacceptable because it would undermine ordinary moral reasoning. In their view, there is no good reason to think that sceptical theism leads to an objectionable form of moral scepticism. We disagree. In this paper, we explain why we think that the argument of Nagasawa and (...)
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  4. Michael J. Almeida (2014). The Metaphysics of Perfect Beings. Routledge.
    _The Metaphysics of Perfect Beings_ addresses the problems an Anselmian perfect being faces in contexts involving unlimited options. Recent advances in the theory of vagueness, the metaphysics of multiverses and hyperspace, the theory of dynamic or sequential choice, the logic of moral and rational dilemmas, and metaethical theory provide the resources to formulate the new challenges and the Anselmian responses with an unusual degree of precision. Almeida shows that the challenges arising in the unusual contexts involving unlimited options sometimes (...)
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  5. Michael J. Almeida (2008). The Metaphysics of Perfect Beings. Routledge.
    _The Metaphysics of Perfect Beings_ addresses the problems an Anselmian perfect being faces in contexts involving unlimited options. Recent advances in the theory of vagueness, the metaphysics of multiverses and hyperspace, the theory of dynamic or sequential choice, the logic of moral and rational dilemmas, and metaethical theory provide the resources to formulate the new challenges and the Anselmian responses with an unusual degree of precision. Almeida shows that the challenges arising in the unusual contexts involving unlimited options sometimes (...)
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  6. Kátia Lorena Novais Almeida (2009). Considerações sobre o perfil do alforriado em Rio de Contas, Bahia (século XIX). Topoi 10 (19):31-54.
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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.
    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 Almeida (2011). Theistic Modal Realism. Oxford Studies in Philosophy of Religion 3:1-15.
     
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  9.  5
    Michael J. Almeida (forthcoming). A Posteriori Anselmianism. Topoi:1-9.
    I argue that Anselmians ought to abandon traditional Anselmianism in favor of Moderate Anselmianism. Moderate Anselmianism advances the view that a being x = God iff for every essential property P of x, it is secondarily necessary that x has P, for most essential properties of x, it is not primarily necessary that x has P and the essential properties of x include omnipotence, omniscience, perfect goodness and necessary existence. Traditional Anselmians have no cogent response to most a priori atheological (...)
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  10. Jean V. McHale, Robin Narruhn, Ingra R. Schellenberg, Jo Samanta, Rodrigo Gs Almeida, Edson Z. Martinez, Alessandra Mazzo, Maria A. Trevizan, Isabel Ac Mendes & Kwisoon Choe (2013). Special Issue: Ethical, Cultural, and Spiritual Dimensions of Healthcare Practice Guest Editor: Jean V McHale. Nursing Ethics 20 (4).
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  11.  44
    Claudio Almeida (2012). Epistemic Closure, Skepticism and Defeasibility. Synthese 188 (2):197-215.
    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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  12. Michael J. Almeida (2012). The Logical Problem of Evil Regained. Midwest Studies in Philosophy 36 (1):163-176.
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  13. Michael J. Almeida & Neal D. Judisch (2002). A New Cosmological Argument Undone. International Journal for Philosophy of Religion 51 (1):55-64.
    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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  14. M. Almeida & M. Bernstein (2003). Lucky Libertarianism. Philosophical Studies 22 (2):93-119.
    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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  15.  38
    Claudio Almeida (2001). What Moore's Paradox Is About. Philosophy and Phenomenological Research 62 (1):33 - 58.
    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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  16.  33
    Michael J. Almeida (2008). The Metaphysics of Perfect Beings. Routledge.
    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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  17. Michael J. Almeida (2004). Supervenience and Property-Identical Divine-Command Theory. Religious Studies 40 (3):323-333.
    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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  18. M. Almeida (2010). O'Connor's Permissive Universe. Philosophia Christi 12 (2):296-307.
     
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  19.  72
    Michael J. Almeida & Mark H. Bernstein (2000). Opportunistic Carnivorism. Journal of Applied Philosophy 17 (2):205–211.
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  20.  21
    Michael Almeida (2015). T. Ryan Byerly: The Mechanics of Divine Foreknowledge and Providence: A Time-Ordering Account. International Journal for Philosophy of Religion 77 (3):255-259.
    One major aim of the book is to articulate a view of the mechanics of infallible divine foreknowledge that avoids commitment to causal determinism, explains how infallible foreknowledge is compatible with human freedom, and explains how God’s divine providence is compatible with human freedom and indeterministic events. The modest epistemic goal is to articulate a view that enjoys a not very low epistemic status. But even with such modest goals, I think the view cannot credibly be said to offer or (...)
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  21.  17
    Ricardo Almeida (2010). Connectedness and Compactness on Standard Sets. Mathematical Logic Quarterly 56 (1):63-66.
    We present a nonstandard characterization of connected compact sets.
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  22.  32
    João José R. L. Almeida (2006). Sujeito, desejo e gozo: para uma terapia da concepção de linguagem de Lacan. Dois Pontos 3 (1).
    resumo Focado num trecho de “Position de L’inconscient”, este artigo faz a descrição gramatical das figuras de sujeito e de linguagem ali empregadas. A intenção é exclusivamente terapêutica – não se trata de propor novas teses, mas provocar o olhar para aspectos negligenciados da prática psicanalítica. palavras-chave Lacan - Wittgenstein - Linguagem - Subjetividade.
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  23.  15
    Talita P. Dias & Nancy Vf Almeida (2009). Atividade de desenho como mediadora de interações sociais entre crianças. Paideia 19 (44):313-322.
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  24.  72
    J. Almeida (2012). Furry Friend or Foe? Medical Humanities 38 (1):61-62.
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  25.  4
    M. J. Almeida (2000). Why We Ought to Be a Little Less Beneficent. Analysis 60 (1):97-106.
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  26.  49
    Michael J. Almeida (2006). On Stone's Evidential Atheism. Theoria 72 (1):5-22.
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  27.  58
    Michael Almeida (2010). Two Challenges to Moral Nihilism. The Monist 93 (1):96-105.
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  28.  4
    Renan Moritz V. R. Almeida, Karina de Albuquerque Rocha, Fernanda Catelani, Aldo José Fontes-Pereira & Sonia M. R. Vasconcelos (forthcoming). Plagiarism Allegations Account for Most Retractions in Major Latin American/Caribbean Databases. Science and Engineering Ethics:1-10.
    This study focuses on retraction notices from two major Latin American/Caribbean indexing databases: SciELO and LILACS. SciELO includes open scientific journals published mostly in Latin America/the Caribbean, from which 10 % are also indexed by Thomson Reuters Web of Knowledge Journal of Citation Reports. LILACS has a similar geographical coverage and includes dissertations and conference/symposia proceedings, but it is limited to publications in the health sciences. A search for retraction notices was performed in these two databases using the keywords “retracted”, (...)
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  29.  14
    Fábio Portela Lopes de Almeida (2013). A Goleada de Darwin: Sobre o Debate Criacionismo/Darwinismo. Revista de Filosofia Aurora 25 (423):375.
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  30. Michael J. Almeida (2009). On Evil's Vague Necessity. In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion: Volume 2. OUP Oxford
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  31.  36
    Luciana Maria Azevedo de Almeida (2012). Ceticismo e religião no início da modernidade. A ambivalência do ceticismo cristão. Kriterion: Journal of Philosophy 53 (126):601-608.
    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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  32.  79
    Michael J. Almeida (2000). Why We Ought to Be a Little Less Beneficent. Analysis 60 (265):97–106.
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  33.  38
    Michael Almeida (2012). Theism and Explanation. Faith and Philosophy 29 (2):229-232.
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  34.  3
    Rodrigo B. Ferreira, Fernando C. Coelli, Wagner C. A. Pereira & Renan M. V. R. Almeida (2008). Optimizing Patient Flow in a Large Hospital Surgical Centre by Means of Discrete‐Event Computer Simulation Models. Journal of Evaluation in Clinical Practice 14 (6):1031-1037.
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  35.  23
    Paulo Abrantes & F. P. L. Almeida (2006). Criacionismo e darwinismo confrontam-se nos tribunais... da razão e do direito. Episteme 11 (24):357-402.
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  36.  71
    Michael J. Almeida (1998). Refuting Van Inwagen's 'Refutation': Evidentialism Again. [REVIEW] International Journal for Philosophy of Religion 44 (1):23 - 29.
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  37.  21
    Michael Almeida (2014). God and Necessity. Philosophical Quarterly 64 (254):152-154.
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  38.  18
    Michael J. Almeida (2004). "Review of" Intuitions as Evidence". [REVIEW] Essays in Philosophy 5 (1):3.
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  39.  16
    Ulysses Paulino de Albuquerque, Luciana Gomes de Sousa Nascimento, Fabio José Vieira, Cybelle Maria de Albuquerque Duarte Almeida, Marcelo Alves Ramos & Ana Carolina Oliveira da Silva (2012). “Return” and Extension Actions After Ethnobotanical Research: The Perceptions and Expectations of a Rural Community in Semi-Arid Northeastern Brazil. Journal of Agricultural and Environmental Ethics 25 (1):19-32.
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  40.  15
    Ileana Almeida & Julieta Haidar (2012). Mythopoetical Model and Logic of the Concrete in Quechua Culture. Sign Systems Studies 40 (3-4):484-512.
    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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  41.  7
    Margarida Isura Almeida, Manfred Baum, Richard Bernot, Ann Cacoullos, In-Rae Cho, Filipe Drapeau Contim, James Doyle, Paik Eunky, Sébastien Gandon & Kaijun Geng (2007). Visiting Professors From Abroad, 2007–2008. Review of Metaphysics 61 (1):219-224.
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  42.  59
    Michael J. Almeida (2005). Is It Impossible to Be Moral? Dialogue 44 (1):3-13.
    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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  43.  2
    Luciana Maria Azevedo de Almeida (2012). Ceticismo e religião no início da modernidade. A ambivalência do ceticismo cristão. Kriterion: Revista de Filosofia 53 (126):601-608.
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  44.  2
    Gabriel Bertin de Almeida (2007). David Hume Contra Os Contratualistas de Seu Tempo. Kriterion: Revista de Filosofia 48 (115):67-87.
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  45.  14
    Eduardo Almeida (1997). Un Analisis de la “Res Cogitans” (an Analysis of “Res Cogitans”). Theoria 12 (2):281-292.
    EI tratamiento que hace Descartes deI ‘yo pienso-existo’, lejos de todo proceder inferencial, nos muestra la condición propia de un pensamiento que es “res cogitans”: mi ‘asistir a’ como condición originaria de la fuerza de realidad que soy. Así, el conocimiento que tengo de mí como pensamiento es prejudicativo: no necesita afirmación alguna, sino que expresa prevolitivamente el ser-siendo, o acto, que soy como pensamiento, y que no se extiende a mi cuerpo. The treatment Deseartes does of ‘I think - (...)
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  46.  34
    Michael Almeida (2004). The New Evidential Argument Defeated. Philo 7 (1):22-35.
    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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  47.  3
    Sofia A. Mendes, Inês M. G. Nascimento, Isabel M. P. Abreu-Lima & Leandro S. Almeida (forthcoming). A Study of the Ethical Dilemmas Experienced by School Psychologists in Portugal. Ethics and Behavior:1-20.
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  48.  3
    A. Almeida (2015). Inseparable From Your Own Life. Common Knowledge 21 (1):5-8.
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  49.  54
    Michael J. Almeida (1990). Deontic Logic and the Possibility of Moral Conflict. Erkenntnis 33 (1):57 - 71.
    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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  50.  1
    Jozimar Paes de Almeida (2015). Ecossocialismo E a Contribuição de Seu Ideário Político: O Manifesto Ecossocialista Internacional - Doi: 10.4025/Dialogos.V19i2.938. [REVIEW] Dialogos 19 (2).
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