Search results for 'Susan Abraham' (try it on Scholar)

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  1. Susan Abraham (2007). Identity, Ethics, and Nonviolence in Postcolonial Theory: A Rahnerian Theological Assessment. Palgrave Macmillan.score: 150.0
    In this book, Abraham argues that a theological imagination can expand the contours of postcolonial theory through a reexamination of notions of subjectivity, gender, and violence in a dialogical model with Karl Rahner. She raises the question of whether postcolonial theory, with its disavowal of religious agency, can provide an invigorating occasion for Catholic theology.
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  2. Susan Abraham (2004). The Caress of the Doer of the Word. Philosophy and Theology 16 (1):115-129.score: 120.0
    The thesis of this paper encapsulates the deep suspicion postcolonial theory has of privileged identity claims while ignoring the manner in which identity is negotiated in a postcolonial context. The limits of identity claims with regard to theology and ethics is analyzed through Rahner’s presentation of “Indifferent Freedom” and its impact on gendered subalterns. A feminist postcolonial theological anthropology rejects the dehumanizing consequences of Rahner’s move to condone violence in the face of force in the world. What is needed rather, (...)
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  3. Ralph Abraham & Sisir Roy (2012). The Atomistic Revival. World Futures 68 (1):30 - 39.score: 60.0
    In our recent book (Abraham and Roy 2010) we have repurposed a mathematical model for the quantum vacuum as a model of consciousness. In this model, discrete space and time are derived from a discrete cellular dynamical network. As our model is essentially atomistic, we included in our book a short support chapter on atomism. In this aticle we expand on the few pages of that chapter devoted to the history of atomism, to place the current revival of atomism (...)
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  4. Werner Abraham & Sjaak de Meij (eds.) (1986). Topic, Focus, and Configurationality: Papers From the 6th Groningen Grammar Talks, Groningen, 1984. J. Benjamins Pub. Co..score: 60.0
    INTRODUCTION WERNER ABRAHAM, LACI MARÁCZ, SJAAK DE MEY & WIM SCHERPENISSE University of Groningen The Groningen Conference on Topic, ...
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  5. Mabel Cooper, Gloria Ferris & Jane Abraham (2013). St Lawrence's Staff: Then and Now. Ethics and Social Welfare 7 (3):272-276.score: 60.0
    Mabel Cooper and Gloria Ferris lived in St Lawrence's Hospital one of the large learning disability institutions which were built round the edges of London. In this paper, Mabel and Gloria share their memories of three nurses at St Lawrence's, supported by Jane Abraham and in this process reveal a number of ethical issues that remain relevant today.
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  6. Cornelis de Waal (2007). Susan Haack a Complete Bibliography. In Cornelis De Waal (ed.), Susan Haack: A Lady of Distinctions: The Philosopher Responds to Critics. Prometheus Books.score: 21.0
    In this volume comprised of sixteen essays and rebuttals, author and professor of philosophy Susan Haack responds to her fellow philosophers and her critics on a wide range of topics that involve much more than the esoteric nature of contemporary philosophy. Instead, as is Haack's forte, she asserts her views on important current issues such as how scientists conduct their work, the ethics of affirmative action and the pitfalls of preferential hiring, and how the distorted reality the postmodern thinkers (...)
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  7. 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: 18.0
    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 (...)
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  8. Christine E. Gudorf (2004). Feminism and Postmodernism in Susan Frank Parsons. [REVIEW] Journal of Religious Ethics 32 (3):519 - 543.score: 18.0
    Reviewing "The Ethics of Gender, Feminism and Christian Ethics," and "The Cambridge Companion to Feminist Theology," the author suggests that Susan Parsons responds to questions postmodernism has posed to both feminism and Christian ethics by using insights gained from various accounts of the moral subject found in feminist philosophy, ethics, and theology. Hesitant to embrace postmodernism's critique of the possibility of ethics, Parsons redefines ethics by establishing a moral point of view within discursive communities. Yet in her brief treatment (...)
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  9. 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: 18.0
    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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  10. Susan Hurley (2001). Luck and Equality: Susan Hurley. Aristotelian Society Supplementary Volume 75 (1):51–72.score: 15.0
    [Susan Hurley] I argue that the aim to neutralize the influence of luck on distribution cannot provide a basis for egalitarianism: it can neither specify nor justify an egalitarian distribution. Luck and responsibility can play a role in determining what justice requires to be redistributed, but from this we cannot derive how to distribute: we cannot derive a pattern of distribution from the 'currency' of distributive justice. I argue that the contrary view faces a dilemma, according to whether it (...)
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  11. Robin Blackburn (2011). Karl Marx and Abraham Lincoln: A Curious Convergence. Historical Materialism 19 (4):145-174.score: 15.0
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  12. James Cargile (1996). Evidence and Inquiry by Susan Haack. Philosophy and Phenomenological Research 56 (3):621-625.score: 15.0
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  13. Max Black (1981). Philosophy of Logics By Susan Haack Cambridge University Press, 1978, Xvi + 276 Pp., £13.50. [REVIEW] Philosophy 56 (217):435-.score: 15.0
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  14. Susan E. Bernick (1992). Philosophy and Feminism: The Case of Susan Bordo. Hypatia 7 (3):188 - 196.score: 15.0
    In this paper I lay out what I take to be the crucial insights in Susan Bordo's "Feminist Skepticism and the 'Maleness' of Philosophy" and point out some additional difficulties with the skeptical position. I call attention to an ambiguity in the nature or content of the "maleness" of philosophy that Bordo identifies. Finally, I point out that, unlike some feminist skeptics, Bordo never loses sight in her work of women's lived experiences.
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  15. Miguel Díaz (2004). A Critical Reading, Appreciation, and Assessment of Responses to on Being Human. Philosophy and Theology 16 (1):151-162.score: 15.0
    This essay represents a critical reading, appreciation and assessment of responses written by Susan Abraham, Conrad T. Gromada, and Michael Barnes to my book On Being Human: U.S Hispanic and Rahnerian Perspectives (Orbis Books, 2001). The essay addresses the following three themes: 1) Rahner’s Ignatian heritage and its relation to the U.S. Hispanic appropriation of the preferential option for the poor and marginalized, 2) Rahner’s understanding of one mediator and many human mediations, and 3) Rahner’s transcendental theological approach (...)
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  16. Nikolay Milkov (2003). Susan Stebbing's Criticism of Wittgenstein's Tractatus. Vienna Circle Institute Yearbook 10:351-63.score: 12.0
    Susan Stebbing’s paper “Logical Positivism and Analysis” (March 1933) was unusually critical of Wittgenstein. It put up a sharp opposition between Cambridge analytic philosophy of Moore and Russell and the positivist philosophy of the Vienna Circle to which she included Wittgenstein from 1929–32. Above all, positivists were interested in analyzing language, analytic philosophers in analyzing facts. Moreover, whereas analytic philosophers were engaged in directional analysis which seeks to illuminate the multiplicity of the analyzed facts, positivists aimed at final analysis (...)
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  17. Simon Derpmann (2012). Susan Wolf, Meaning in Life and Why It Matters. Ethical Theory and Moral Practice 15 (3):421-422.score: 12.0
    Susan Wolf, Meaning in Life and Why it Matters Content Type Journal Article Pages 1-2 DOI 10.1007/s10677-011-9321-8 Authors Simon Derpmann, Westfälische Wilhelms-Universität Münster, Philosophisches Seminar, Domplatz 23, 48143 Münster, Germany Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820.
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  18. Axel Cleeremans & Erik Myin (1999). A Short Review of Consciousness in Action by Susan Hurley. Revue Internationale de Philosophie 3:455-458.score: 12.0
    Consider Susan Hurley's depiction of mainstream views of the mind: "The mind is a kind of sandwich, and cognition is the filling" (p. 401). This particular sandwich (with perception as the bottom loaf and action as the top loaf) tastes foul to Hurley, who devotes most of "Consciousness in Action" to a systematic and sometimes extraordinarily detailed critique of what has otherwise been dubbed "classical" models of the mind. This critique then provides the basis for her alternative proposal, in (...)
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  19. Howard J. Curzer (2007). Abraham, the Faithless Moral Superhero. Philosophy and Literature 31 (2):344-361.score: 12.0
    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 (...)
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  20. H. G. Callaway (2000). Review: Susan Haack, Manifesto of a Passionate Moderate, Unfashionable Essays. [REVIEW] Erkenntnis 53 (3):407-414.score: 12.0
    Susan Haack presents a striking and appealing figure in contemporary Anglo-American philosophy. In spite of British birth and education, she appears to bridge the gap between analytic philosophy and American pragmatism, with its more diverse influences and sources. Well known for her writings in the philosophy of logic and epistemology, she fuses something of the hard-headed debunking style of a Bertrand Russell with a lively interest in Peirce, James and Dewey.
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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: 12.0
    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, (...)
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  22. R. Zachary Manis (2011). Kierkegaard and Evans on the Problem of Abraham. Journal of Religious Ethics 39 (3):474-492.score: 12.0
    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 (...)
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  23. Michelle Kosch (2008). What Abraham Couldn't Say. Aristotelian Society Supplementary Volume 82 (1):59-78.score: 12.0
    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 (...)
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  24. Susan Haack (2000). Manifesto of a Passionate Moderate. University of Chicago Press.score: 12.0
    Forthright and wryly humorous, philosopher Susan Haack deploys her penetrating analytic skills on some of the most highly charged cultural and social debates of recent years. Relativism, multiculturalism, feminism, affirmative action, pragmatisms old and new, science, literature, the future of the academy and of philosophy itself—all come under her keen scrutiny in Manifesto of a Passionate Moderate.
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  25. Lenn Evan Goodman (1996). God of Abraham. Oxford University Press.score: 12.0
    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 (...)
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  26. Peter King, A Note on Susan James.score: 12.0
    Susan James, in her recent work Passion and Action: The Emotions in Seventeenth-Century Philosophy (Oxford: Clarendon 1997), prefaces her investigation of emotions in the seventeenth century with a series of remarks about the earlier career of the emotions, in particular their treatment in the Middle Ages. In brief, she takes the ‘new’ analyses of the passions put forward in the seventeenth century to be a philosophical sideshow to the main event: the dethronement of Aristotelian natural philosophy and metaphysics (22). (...)
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  27. Susan Wendell (1994). No Longer Patient: Feminist Ethics and Health Care Susan Sherwin Philadelphia: Temple University Press, 1992, Xi + 286 Pp., US$39.95. [REVIEW] Dialogue 33 (04):783-.score: 12.0
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  28. Bernard R. Goldstein (1996). Astronomy and Astrology in the Works of Abraham Ibn Ezra. Arabic Sciences and Philosophy 6 (01):9-.score: 12.0
    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 (...)
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  29. Anthony Chemero & William Cordeiro, "Dynamical, Ecological Sub-Persons" Commentary on Susan HurleyÂ's Consciousness in Action.score: 12.0
    In a way that is rarely even attempted, and even more rarely actually pulled off, Susan Hurley, in her book Consciousness in Action, brings scientific ideas into contact with mainstream philosophy. It is not at all unusual for empirical results from cognitive science, psychology, and neuroscience to be raised in discussion of issues in philosophy of science and philosophy of mind--Dennett and the Churchlands, for example, have been doing so for years. But Hurley attempts to draw empirical results even (...)
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  30. Jung H. Lee (2000). Abraham in a Different Voice: Rereading "Fear and Trembling" with Care. Religious Studies 36 (4):377 - 400.score: 12.0
    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 (...)
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  31. Kenneth M. Ludmerer (2011). Abraham Flexner and Medical Education. Perspectives in Biology and Medicine 54 (1):8-16.score: 12.0
    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 (...)
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  32. Debra Satz & Rob Reich (eds.) (2009). Toward a Humanist Justice: The Political Philosophy of Susan Moller Okin. OUP USA.score: 12.0
    The late Susan Moller Okin was a leading political theorist whose scholarship integrated political philosophy and issues of gender, the family, and culture. Okin argued that liberalism, properly understood as a theory opposed to social hierarchies and supportive of individual freedom and equality, provided the tools for criticizing the substantial and systematic inequalities between men and women. Her thought was deeply informed by a feminist view that theories of justice must apply equally to women as men, and she was (...)
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  33. Ronald M. Green (1982). Abraham, Isaac, And The Jewish Tradition: An Ethical Reappraisal. Journal of Religious Ethics 10 (1):1-21.score: 12.0
    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 (...)
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  34. L. E. E. H. (2000). Abraham in a Different Voice: Rereading Fear and Trembling with Care. Religious Studies 36 (4):377-400.score: 12.0
    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 (...)
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  35. Susan Haack (2007). Of Chopin and Sycamores : Response to Ryszard Wójcicki. In Cornelis De Waal (ed.), Susan Haack: A Lady of Distinctions: The Philosopher Responds to Critics. Prometheus Books.score: 12.0
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  36. Elsebet Jegstrup (2007). Kierkegaard on Abraham's Tragedy: The Loss of Community. Phaenex 1 (2):21-46.score: 12.0
    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 (...)
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  37. P. Kyle McCarter (1988). The Historical Abraham. Interpretation 42 (4):341-352.score: 12.0
    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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  38. Bernhard W. Anderson (1988). Abraham, the Friend of God. Interpretation 42 (4):353-366.score: 12.0
    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. William Baird (1988). Abraham in the New Testament Tradition and the New Identity. Interpretation 42 (4):367-379.score: 12.0
    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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  40. Chris Boesel (2008/2010). Risking Proclamation, Respecting Difference: Christian Faith, Imperialistic Discourse, and Abraham. James Clarke & Co..score: 12.0
    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 (...)
     
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  41. Chen Bo (2007). Intellectual Journey : An Interview with Susan Haack. In Cornelis De Waal (ed.), Susan Haack: A Lady of Distinctions: The Philosopher Responds to Critics. Prometheus Books.score: 12.0
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  42. 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: 12.0
    BERGOGLIO, Jorge; SKORKA, Abraham. Sobre el cielo y la tierra . Buenos Aires: Sundamerica, 2013, 174p.
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  43. Carlos Caorsi (2007). Some Remarks on Susan Hack's Innocent Realism. In Cornelis De Waal (ed.), Susan Haack: A Lady of Distinctions: The Philosopher Responds to Critics. Prometheus Books.score: 12.0
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  44. 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: 12.0
    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 (...)
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  45. Susan Dodds (2002). Susan Dodds' Reply. Monash Bioethics Review 21 (3).score: 12.0
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  46. Ross K. Elfline (2014). The Eye, the Hand, the Mind: 100 Years of the College Art Association Ed. By Susan Ball (Review). Journal of Aesthetic Education 47 (4):110-115.score: 12.0
    For many of us, our relationship with the College Art Association (CAA) centers around the organization's annual meeting, that cacophonous yearly ritual that sees job applicants, panelists, and old friends and colleagues descend upon a convention hotel for one long weekend in February. The recent publication The Eye, the Hand, the Mind: 100 Years of the College Art Association, edited by former CAA executive director Susan Ball, attempts to historicize not only this event but the entire range of the (...)
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  47. Keith Frankish (2006). Review of Consciousness in Action, by Susan Hurley. [REVIEW] Mind 115:156-9.score: 12.0
    Questions about the relation between mind and world have long occupied philosophers of mind. In _Consciousness in Action_ Susan Hurley invites us to adopt a ninety-degree shift and consider the relation between perception and action. The central theme of the book is an attack on what Hurley dubs the _Input-Output Picture_ of perception and actionthe picture of perceptions as sensory inputs to the cognitive system and intentions as motor outputs from it, with the mind occupying the buffer zone in (...)
     
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  48. Joanna Gęgotek (2011). On Partial Truths in Science. Some Remarks on Susan Haack's The Whole Truth and Nothing but the Truth. Filozofia Nauki 4.score: 12.0
    The article is a commentary to Susan Haack’s The Whole Truth and Nothing but the Truth. It consists of two parts. In the first one some doubts about Haack’s conception of partiality of truth are formulated. However, Haack’s concept of truth is treated as one of the assumptions and not brought up for discussion. In the second part of the article a simple typology of possible sources of truth’s partiality in science is presented. The list includes deliberate and unintentional (...)
     
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  49. 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: 12.0
    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 (...)
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  50. Susan& Sheridan Magarey (2002). Susan," Local, Global, Regional: Women's Studies in Australia. Feminist Studies 28:1.score: 12.0
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