Search results for 'Tamar Keshishian' (try it on Scholar)

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  1.  69
    Dima Jamali & Tamar Keshishian (2009). Uneasy Alliances: Lessons Learned From Partnerships Between Businesses and Ngos in the Context of Csr. [REVIEW] Journal of Business Ethics 84 (2):277 - 295.
    Interest in Corporate Social Responsibility (CSR) has proliferated in academic and business circles alike. In the context of CSR, the spotlight has traditionally focused on the role of the private sector particularly in view of its wealth and global reach. Other actors have recently begun to assume more visible roles in the context of CSR, including Non-governmental organizations (NGOs) which have acquired increasing prominence on the socio-economic landscape. This article examines five partnerships between businesses and NGOs in a developing country (...)
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  2.  38
    Dima Jamali, Mona Zanhour & Tamar Keshishian (2009). Peculiar Strengths and Relational Attributes of Smes in the Context of Csr. Journal of Business Ethics 87 (3):355 - 377.
    The spotlight in the CSR discourse has traditionally been focused on multinational corporations (MNCs). This paper builds on a burgeoning stream of literature that has accorded recent attention to the relevance and importance of integrating small and medium enterprises (SMEs) in the CSR debate. The paper begins by an overview of the CSR literature and a synthesis of relevant evidence pertaining to the peculiarities and special relational attributes of SMEs in the context of CSR. Noting the thin theoretical grounding in (...)
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  3.  0
    Alpaidze Tamar (2004). Интернет и его правовое регулирование. In Christopher Roederer & Darrel Moellendorf (eds.), Jurisprudence. Kluwer 1--48.
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  4. Meisels Tamar (2003). Liberal Nationalism and Territorial Rights. Journal of Applied Philosophy 20 (1).
     
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  5.  2
    Inmaculada de Melo-Martín, Michael Hauskeller, Sandra Braman, Xavier Guchet & Tamar Sharon (forthcoming). Book Symposium on Human Nature in an Age of Biotechnology: The Case for Mediated Posthumanism By Tamar Sharon Springer, Dordrecht, 2014. Philosophy and Technology:1-19.
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  6. Tyler Doggett (2012). Some Questions for Tamar Szabo Gendler. [REVIEW] Analysis 72 (4):764-774.
    Contribution to a symposium on Gendler's Intuition, Imagination, and Philosophical Methodology.
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  7.  33
    M. A. Gardell (1985). LeRoy Walters and Tamar Joy Kahn (Eds.): 1984 Bibliography of Bioethics, Vol. 1.0, Georgetown University, Kennedy Institute of Ethics, Washington, D.C., 387 Pp. $ 25.00. [REVIEW] Journal of Medicine and Philosophy 10 (4):399-400.
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  8.  2
    Eva Brann (2002). Japaridze, Tamar. The Kantian Subject: Sensus Communis, Mimesis, Work of Mourning. [REVIEW] Review of Metaphysics 56 (2):431-433.
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  9.  46
    Paul Gilbert (2009). Messy Morality: The Challenge of Politics – by C. A. J. Coady the Trouble with Terror: Liberty, Security and the Response to Terrorism – by Tamar Meisels Terrorism and Counter-Terrorism: Ethics and Liberal Democracy – by Seumas Miller. [REVIEW] Journal of Applied Philosophy 26 (4):418-420.
  10.  30
    Tyler Doggett (2011). Review of Tamar Szabo Gendler's Intuition, Imagination, and Philosophical Methodology. [REVIEW] Notre Dame Philosophical Reviews.
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  11.  10
    Brigitte Sassen (2001). Tamar Japaridze, The Kantian Subject: Sensus Communis, Mimesis, Work of Mourning Reviewed By. Philosophy in Review 21 (1):47-48.
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  12.  7
    Gila Safran-Naveh (1996). Tamar's Restoration of the "Self". Semiotics 38:82-90.
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  13.  12
    Soraj Hongladarom (2013). Tamar Szabó Gendler: Intuition, Imagination, and Philosophical Methodology. [REVIEW] Minds and Machines 23 (4):509-513.
  14.  29
    Paul Coates (2009). Perceptual Experience – Tamar Gendler and John Hawthorne. Philosophical Quarterly 59 (234):173-176.
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  15.  4
    Gila Safran-Naveh (1996). Tamar's Restoration of The. Semiotics:82-90.
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  16.  8
    R. W. Mulligan (1987). Divine Omniscience and Omnipotence in Medieval Philosophy: Islamic, Jewish, and Christian Perspectives. Edited by Tamar Rudavsky. Modern Schoolman 64 (3):207-209.
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  17.  12
    Neb Kujundzic (2002). Thought Experiment: On the Powers and Limits of Imaginary Cases Tamar Szabó Gendler Studies in Philosophy New York: Garland Publishing, 2000, Xvii + 258 Pp., $75.00. [REVIEW] Dialogue 41 (02):407-.
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  18.  5
    Brian Klug (2008). A Response to Tamar Meisels. Think 7 (20):91-92.
    Our third and final article on the the Israel/Palestine conflict and anti-semitism.
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  19.  0
    John W. Coakley (2011). Tamar Herzig, Savonarola's Women: Visions and Reform in Renaissance Italy. Chicago and London: University of Chicago Press, 2008. Pp. Xix, 333; Black-and-White Frontispiece, 7 Black-and-White Figures, and 2 Maps. $35. [REVIEW] Speculum 86 (1):215-217.
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  20. Yeshayahu Leibowitz (2013). Lebovits Mitpalmes: Timlul Ṿe-Teʻud Ṿideʼo Shel 13 Sheʻot Pulmus: Yeshaʻayahu Leibovits Mitpalmes Be-Hanḥayat Yonah Hadari ʻim Avi Śagi, Zeʼev Harvi, Mosheh Halberṭal, Tamar Ros, Yaʻaḳov Leṿinger, Eliʻezer Goldman, Asa Kasher, ʻazmi Basharah Ṿe-Yosi Ziv. [REVIEW] Karmel.
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  21. Nenad Miščević (2007). Tamar Szabo Gendler and John Hawthorne (Eds.), Oxford Studies in Epistemology. Volume 1. Croatian Journal of Philosophy 21:507-512.
     
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  22.  0
    R. W. Mulligan (1987). Divine Omniscience and Omnipotence in Medieval Philosophy: Islamic, Jewish, and Christian Perspectives. Edited by Tamar Rudavsky. Modern Schoolman 64 (3):207-209.
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  23. A. Ross (2000). Tamar Japaridze, The Kantian Subject: Sensus Communis, Mimesis, Work of Mourning. International Journal of Philosophical Studies 8 (3):411-412.
     
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  24.  0
    Alfred K. Siewers (2011). Stephen Rippon, Peter Claughton, and Chris Smart, Mining in a Medieval Landscape: The Royal Silver Mines of the Tamar Valley. Exeter: University of Exeter Press, 2009. Pp. Xiii, 207; Black-and-White Frontispiece, Black-and-White Figures, and Tables. [REVIEW] Speculum 86 (3):798-800.
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  25.  34
    Joshua Mugg (2013). What Are the Cognitive Costs of Racism? A Reply to Gendler. Philosophical Studies 166 (2):217-229.
    Tamar Gendler argues that, for those living in a society in which race is a salient sociological feature, it is impossible to be fully rational: members of such a society must either fail to encode relevant information containing race, or suffer epistemic costs by being implicitly racist. However, I argue that, although Gendler calls attention to a pitfall worthy of study, she fails to conclusively demonstrate that there are epistemic (or cognitive) costs of being racist. Gendler offers three supporting (...)
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  26.  44
    Martijn Blaauw (2006). Belief and Pretense: A Reply to Gendler. Metaphilosophy 37 (2):204-209.
    In cases of imaginative contagion, imagining something has doxastic or doxastic-like consequences. In this reply to Tamar Szabó Gendler's article in this collection, I investigate what the philosophical consequences of these cases could be. I argue (i) that imaginative contagion has consequences for how we should understand the nature of imagination and (ii) that imaginative contagion has consequences for our understanding of what belief-forming mechanisms there are. Along the way, I make some remarks about what the consequences of the (...)
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  27.  97
    Tamar Gendler (2010). Intuition, Imagination, and Philosophical Methodology. Oxford University Press.
    In this volume, Tamar Gendler draws together fourteen essays that together illuminate this topic. Three intertwined themes connect the essays.
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  28.  13
    Letitia Meynell (2014). Imagination and Insight: A New Acount of the Content of Thought Experiments. Synthese 191 (17):4149-4168.
    This paper motivates, explains, and defends a new account of the content of thought experiments. I begin by briefly surveying and critiquing three influential accounts of thought experiments: James Robert Brown’s Platonist account, John Norton’s deflationist account that treats them as picturesque arguments, and a cluster of views that I group together as mental model accounts. I use this analysis to motivate a set of six desiderata for a new approach. I propose that we treat thought experiments primarily as aesthetic (...)
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  29.  16
    Tamar Meisels (2008). Is It Good for the Jews? A Response to Brian Klug's 'a Plea for Distinctions: Disentangling Anti-Americanism From Anti-Semitism'. Think 7 (20):85-90.
    Tamar Meisels responds to the preceding article.
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  30. Tamar Gendler, Susanna Siegel & Steven M. Cahn (eds.) (2008). The Elements of Philosophy: Readings From Past and Present. Oxford University Press.
    The Elements of Philosophy: Readings from Past and Present is a comprehensive collection of historical and contemporary readings across the major fields of philosophy. With depth and quality, this introductory anthology offers a selection of readings that is both extensive and expansive; the readings span twenty-five centuries. They are organized topically into five parts: Religion and Belief, Moral and Political Philosophy, Metaphysics and Epistemology, Philosophy of Mind and Language, and Life and Death. The product of the collaboration of three highly (...)
     
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  31. Tamar Szabó Gendler (2008). Table of Contents From the Elements of Philosophy: Readings From Past and Present. Oxford.
    (ed. Tamar Szabo Gendler, Susanna Siegel and Steven M. Cahn) Oxford, 2007.
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  32.  0
    Richard Malim (2015). Shakespeare Beyond Doubt? Edited by John Shahan and Alexander Waugh . Pp. Xiii, 254, Tamaric, Florida, Llumina Press, 2013, $20.95/£13.50. [REVIEW] Heythrop Journal 56 (2):321-322.
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  33. Tamar Szabó Gendler (2008). Alief and Belief. Journal of Philosophy 105 (10):634-663.
  34. Tamar Szabó Gendler & John Hawthorne (eds.) (2002). Conceivability and Possibility. Oxford University Press.
    The capacity to represent things to ourselves as possible plays a crucial role both in everyday thinking and in philosophical reasoning; this volume offers much-needed philosophical illumination of conceivability, possibility, and the relations between them.
  35.  29
    Alison Gopnik, Clark Glymour, David M. Sobel, Laura Schulz, Tamar Kushnir & David Danks, A Theory of Causal Learning in Children: Causal Maps and Bayes Nets.
    We propose that children employ specialized cognitive systems that allow them to recover an accurate “causal map” of the world: an abstract, coherent, learned representation of the causal relations among events. This kind of knowledge can be perspicuously understood in terms of the formalism of directed graphical causal models, or “Bayes nets”. Children’s causal learning and inference may involve computations similar to those for learning causal Bayes nets and for predicting with them. Experimental results suggest that 2- to 4-year-old children (...)
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  36. Tamar Szabó Gendler (2008). Alief in Action (and Reaction). Mind and Language 23 (5):552--585.
    I introduce and argue for the importance of a cognitive state that I call alief. An alief is, to a reasonable approximation, an innate or habitual propensity to respond to an apparent stimulus in a particular way. Recognizing the role that alief plays in our cognitive repertoire provides a framework for understanding reactions that are governed by nonconscious or automatic mechanisms, which in turn brings into proper relief the role played by reactions that are subject to conscious regulation and deliberate (...)
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  37.  74
    Tamar Barkay (1993). Old Concepts, New Approaches. BioScience 43 (5):342-343.
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  38. Tamar Szabó Gendler (2007). Philosophical Thought Experiments, Intuitions, and Cognitive Equilibrium. In Peter A. French & Howard K. Wettstein (eds.), Philosophy and the Empirical. Blackwell Pub. Inc. 68-89.
    It is a commonplace that contemplation of an imaginary particular may have cognitive and motivational effects that differ from those evoked by an abstract description of an otherwise similar state of affairs. In his Treatise on Human Nature, Hume ([1739] 1978) writes forcefully of this.
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  39. Tamar Szabó Gendler (2000). The Puzzle of Imaginative Resistance. Journal of Philosophy 97 (2):55-81.
  40. Tamar Szabó Gendler (2011). On the Epistemic Costs of Implicit Bias. Philosophical Studies 156 (1):33-63.
  41. Shen-yi Liao & Tamar Szabó Gendler (forthcoming). The Problem of Imaginative Resistance (An Overview). In John Gibson & Noël Carroll (eds.), The Routledge Companion to Philosophy of Literature. Routledge
    The problem of imaginative resistance holds interest for aestheticians, literary theorists, ethicists, philosophers of mind, and epistemologists. We present a somewhat opinionated overview of the philosophical discussion to date. We begin by introducing the phenomenon of imaginative resistance. We then review existing responses to the problem, giving special attention to recent research directions. Finally, we consider the philosophical significance that imaginative resistance has—or, at least, is alleged to have—for issues in moral psychology, theories of cognitive architecture, and modal epistemology.
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  42.  67
    Tamar Gendler & John Hawthorne (eds.) (2006). Perceptual Experience. Oxford University Press.
    In the last few years there has been an explosion of philosophical interest in perception; after decades of neglect, it is now one of the most fertile areas for new work. Perceptual Experience presents new work by fifteen of the world's leading philosophers. All papers are written specially for this volume, and they cover a broad range of topics dealing with sensation and representation, consciousness and awareness, and the connections between perception and knowledge and between perception and action. This will (...)
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  43. Jennifer Nagel (2014). Intuition, Reflection, and the Command of Knowledge. Aristotelian Society Supplementary Volume 88 (1):219-241.
    Action is not always guided by conscious deliberation; in many circumstances, we act intuitively rather than reflectively. Tamar Gendler (2014) contends that because intuitively guided action can lead us away from our reflective commitments, it limits the power of knowledge to guide action. While I agree that intuition can diverge from reflection, I argue that this divergence does not constitute a restriction on the power of knowledge. After explaining my view of the contrast between intuitive and reflective thinking, this (...)
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  44. Tamar Schapiro (1999). What is a Child? Ethics 109 (4):715–738.
  45.  35
    Tamar Szabó Gendler (2008). Alief and Belief. Journal of Philosophy 105 (10):634-663.
    Forthcoming, Journal of Philosophy [pdf manuscript].
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  46.  11
    Tamar Szabó Gendler (2007). Self-Deception as Pretense. Philosophical Perspectives 21 (1):231 - 258.
    I propose that paradigmatic cases of self-deception satisfy the following conditions: (a) the person who is self-deceived about not-P pretends (in the sense of makes-believe or imagines or fantasizes) that not-P is the case, often while believing that P is the case and not believing that not-P is the case; (b) the pretense that not-P largely plays the role normally played by belief in terms of (i) introspective vivacity and (ii) motivation of action in a wide range of circumstances. Understanding (...)
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  47.  30
    Eynat Gal, Nirit Bauminger, Dina Goren-Bar, Fabio Pianesi, Oliviero Stock, Massimo Zancanaro & Patrice L. Tamar Weiss (2009). Enhancing Social Communication of Children with High-Functioning Autism Through a Co-Located Interface. AI and Society 24 (1):75-84.
  48. Jennifer Nagel (2012). Gendler on Alief. [REVIEW] Analysis 72 (4):774-788.
    Contribution to a book symposium on Tamar Gendler's Intuition, Imagination, and Philosophical Methodology.
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  49. Tamar Szabó Gendler & John Hawthorne (2005). The Real Guide to Fake Barns: A Catalogue of Gifts for Your Epistemic Enemies. Philosophical Studies 124 (3):331-352.
    Perhaps the concept of knowledge, prior to its being fashioned and molded by certain philosophical traditions, never offered any stable negative verdict in the original fake barn case.
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  50. Uriah Kriegel (2012). Moral Motivation, Moral Phenomenology, And The Alief/Belief Distinction. Australasian Journal of Philosophy 90 (3):469-486.
    In a series of publications, Tamar Gendler has argued for a distinction between belief and what she calls ?alief?. Gendler's argument for the distinction is a serviceability argument: the distinction is indispensable for explaining a whole slew of phenomena, typically involving ?belief-behaviour mismatch?. After embedding Gendler's distinction in a dual-process model of moral cognition, I argue here that the distinction also suggests a possible (dis)solution of what is perhaps the organizing problem of contemporary moral psychology: the apparent tension between (...)
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