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  1. Stephen Kaplan (2013). Authorial Authenticity or Theological Polemics? Discerning the Implications of Śaṅkara's Battle with the Buddhists. International Journal of Hindu Studies 17 (1):1-36.
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  2. Stephen Kaplan (2007). Vidyā and Avidyā: Simultaneous and Coterminous?: A Holographic Model to Illuminate the Advaita Debate. Philosophy East and West 57 (2):178 - 203.
    The Advaita Vedānta notion of ātman/Brahman presents a serious philosophical challenge to this school-namely, it demands that they explain how all (reality) can be undivided, unchanging, and pure consciousness, yet appear to be everything but nondual, unchanging, and pure consciousness. The Advaita answer is avidyā, ajāna (ignorance). This answer tells us that Brahman does not really change; it is only ignorance that makes it appear to change. This answer has engendered as many questions as it has resolved, and it is (...)
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  3. Stephen Kaplan (2006). Yoga and the Battlefield of Ethics: Highlighting an Infusion Model for Ethics Education. Science and Engineering Ethics 12 (2):391-398.
    This paper articulates an infusion model of ethics education for engineering students by illuminating the value of a religious studies course on yoga. This model is distinguished from four other possible approaches that have traditionally been used to prepare engineering students to face the challenges of the work place. The article is not claiming that this approach should be used to the exclusion of the other approaches, but rather that it adds strength to the other approaches. Specifically, the article claims (...)
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  4. Stephen Kaplan (2005). Different Paths, Different Summits: A Model for Religious Pluralism. Philosophy East and West 55 (3):503.
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  5. Stephen Kaplan (2004). Revisiting K. C. Bhattacharyya's Concept of the Absolute and its Alternative Forms: A Holographic Model for Simultaneous Illumination. Asian Philosophy 14 (2):99 – 115.
    Krishnachandra Bhattacharyya, one of the preeminent Indian philosophers of the 20th century, proposed that the absolute appears in three alternative forms - truth, freedom and value. Each of these forms are for Bhattacharyya absolute, ultimate, not penultimate. Each is different from the other, yet they cannot be said to be one or many. He contends that these absolutes are incompatible with each other and that an articulation of the relation between the three absolutes is not feasible. This paper (...)
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  6. Stephen Kaplan & Raymond De Young (2002). Toward a Better Understanding of Prosocial Behavior: The Role of Evolution and Directed Attention. Behavioral and Brain Sciences 25 (2):263-264.
    Rachlin's thought-provoking analysis could be strengthened by greater openness to evolutionary interpretation and the use of the directed attention concept as a component of self-control. His contribution to the understanding of prosocial behavior would also benefit from abandoning the traditional (and excessively restrictive) definition of altruism.
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  7. Eric Chown, Lashon B. Booker & Stephen Kaplan (2001). Perception, Action Planning, and Cognitive Maps. Behavioral and Brain Sciences 24 (5):882-882.
    Perceptual learning mechanisms derived from Hebb's theory of cell assemblies can generate prototypic representations capable of extending the representational power of TEC (Theory of Event Coding) event codes. The extended capability includes categorization that accommodates “family resemblances” and problem solving that uses cognitive maps.
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  8. J. Eric Ivancich, David A. Schwartz & Stephen Kaplan (2000). Integrating Exemplars in Category Learning: Better Late Than Never, but Better Early Than Late. Behavioral and Brain Sciences 23 (4):481-482.
    Page's target article makes a good case for the strength of localist models. This can be characterized as an issue of where new information is integrated with respect to existing knowledge structures. We extend the analysis by discussing the dimension of when this integration takes place, the implications, and how they guide us in the creation of cognitive models.
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  9. J. Eric Ivancich, Christian R. Huyck & Stephen Kaplan (1999). Cell Assemblies as Building Blocks of Larger Cognitive Structures. Behavioral and Brain Sciences 22 (2):292-293.
    Pulvermüller's work in extending Hebb's theory into the realm of language is exciting. However, we feel that what he characterizes as a single cell assembly is actually a set of cooperating cell assemblies that form parts of larger cognitive structures. These larger structures account more easily for a variety of phenomena, including the psycholinguistic.
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  10. David A. Schwartz, Mark Weaver & Stephen Kaplan (1999). A Little Mechanism Can Go a Long Way. Behavioral and Brain Sciences 22 (4):631-632.
    We propose a way in which Barsalou could strengthen his position and at the same time make a considerable dent in the category/abstraction problem (that he suggests remains unsolved). There exists a class of connectionist models that solves this problem parsimoniously and provides a mechanistic underpinning for the promising high-level architecture he proposes.
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  11. Stephen Kaplan (1997). Three Levels of Evil in Advaita Vedanta and a Holographic Analogy. In William Cenkner (ed.), Evil and the Response of World Religion. Paragon House. 116--129.
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  12. David A. Schwartz, J. Eric Ivancich & Stephen Kaplan (1997). Suppression, Attention, and Effort: A Proposed Enhancement for a Promising Theory. Behavioral and Brain Sciences 20 (1):36-37.
    Although Glenberg's theory benefits from the incorporation of a suppression concept, a more differentiated view of suppression would be even more effective. We propose such a concept (based on the attention framework first developed by William James in the late nineteenth century), showing how it accounts for phenomena that Glenberg describes and also for phenomena that he ignores.
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  13. Stephen Kaplan (1996). Culture, Genre and the M Nd Kya K Rik : Philosophical Inconsistency, Historical Uncertainty, or Textual Discontinuity? Asian Philosophy 6 (2):129 – 145.
    Abstract Daniel H. H. Ingalls referred to Gaudap?da's M?nd?kya K?rik?, a very early Advaita text, as ? ... the most puzzling perhaps, of all Sanskrit philosophical texts?. This article shows that some of the philosophical quandaries associated with this text are the result of inappropriately imposing a graphic and prose model of textuality upon a text composed in the k?rik? (memorial verse) genre and in an oral cultural context. Developing a model of textuality consistent with the literary genre and cultural (...)
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  14. Eric Chown, Stephen Kaplan & David Kortenkamp (1995). Prototypes, Location, and Associative Networks (PLAN): Towards a Unified Theory of Cognitive Mapping. Cognitive Science 19 (1):1-51.
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  15. Michael Hucka, Mark Weaver & Stephen Kaplan (1995). Hebb's Accomplishments Misunderstood. Behavioral and Brain Sciences 18 (4):635.
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  16. Eric Chown & Stephen Kaplan (1992). Active Symbols, Limited Storage and the Power of Natural Intelligence. Behavioral and Brain Sciences 15 (3):442-443.
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  17. Stephen Kaplan (1992). The Yogācāra Roots of Advaita Idealism? Noting a Similarity Between Vasubandhu and Gau $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{D} $}}{D} " />Apāda. [REVIEW] Journal of Indian Philosophy 20 (2).
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  18. Stephen Kaplan (1992). The Yogācāra Roots of Advaita Idealism? Noting a Similarity Between Vasubandhu and Gauunderset{Raise0.3emhbox{Apāda. Journal of Indian Philosophy 20 (2):191-218.
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  19. Stephen Kaplan (1992). The Yogācāra Roots of Advaita Idealism? Noting a Similarity Between Vasubandhu and Gau Apāda. Journal of Indian Philosophy 20 (2):191-218.
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  20. Mark Weaver & Stephen Kaplan (1990). Connectionist Learning and the Challenge of Real Environments. Behavioral and Brain Sciences 13 (3):510-511.
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  21. Ronald M. Lesperance & Stephen Kaplan (1989). A Nonspatial Solution to a Spatial Problem. Behavioral and Brain Sciences 12 (3):408.
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  22. Stephen Kaplan (1987). Associative Learning and the Cognitive Map: Differences in Intelligence as Expressions of a Common Learning Mechanism. Behavioral and Brain Sciences 10 (4):672.
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  23. Stephen Kaplan (1987). Hermeneutics, Holography, and Indian Idealism: A Study of Projection and Gauḍapāda's Māṇḍūkya Kārikā. Motilal Banarsidass.
  24. Stephen Kaplan (1984). Molar Concepts and Mentalistic Theories: A Moral Perspective. Behavioral and Brain Sciences 7 (4):692.
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  25. Stephen Kaplan (1983). A Critique of an Ontological Approach to Gaudapāda's Māu $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{N} \Underset{\Raise0.3em\Hbox{$}}{N} \Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{D}$}}{D} " />Ūkya Kārikās. [REVIEW] Journal of Indian Philosophy 11 (4).
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  26. Stephen Kaplan (1983). A Critique of an Ontological Approach to Gaudapāda's Māu $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{N} \Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{D}$$ Ūkya Kārikās. [REVIEW] Journal of Indian Philosophy 11 (4):339-355.
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  27. Stephen Kaplan (1983). Mind, Māyā, and Holography: A Phenomenology of Projection. Philosophy East and West 33 (4):367-378.
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  28. Stephen Kaplan (1982). Lost in Chelm: Maladaptive Behavior in an Adaptive Model. Behavioral and Brain Sciences 5 (4):643.
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  29. Stephen Kaplan (1978). An Appraisal of a Psychological Approach to Meditation. Zygon 13 (1):83-101.
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  30. Lewis J. Kleinsmith & Stephen Kaplan (1964). Interaction of Arousal and Recall Interval in Nonsense Syllable Paired-Associate Learning. Journal of Experimental Psychology 67 (2):124.
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  31. Lewis J. Kleinsmith & Stephen Kaplan (1963). Paired-Associate Learning as a Function of Arousal and Interpolated Interval. Journal of Experimental Psychology 65 (2):190.
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  32. Rachel Kaplan, Stephen Kaplan & Edward L. Walker (1960). Individual Differences in Learning as a Function of Shock Level. Journal of Experimental Psychology 60 (6):404.
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