Search results for 'Tamara Kayali' (try it on Scholar)

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Profile: Tamara Kayali (Dalhousie University, Australian National University)
  1.  47
    Tamara Kayali & Furhan Iqbal (2012). Depression as Unhomelike Being-in-the-World? Phenomenology's Challenge to Our Understanding of Illness. Medicine, Health Care and Philosophy (1):31-39.
    Fredrik Svenaeus has applied Heidegger’s concept of ‘being-in-the-world’ to health and illness. Health, Svenaeus contends, is a state of ‘homelike being-in-the-world’ characterised by being ‘balanced’ and ‘in-tune’ with the world. Illness, on the other hand, is a state of ‘unhomelike being-in-the-world’ characterised by being ‘off-balance’ and alienated from our own bodies. This paper applies the phenomenological concepts presented by Svenaeus to cases from a study of depression. In doing so, we show that while they can certainly enrich our understanding of (...)
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  2.  68
    Tamara Kayali Browne (2015). Is Premenstrual Dysphoric Disorder Really a Disorder? Journal of Bioethical Inquiry 12 (2):313-330.
    Premenstrual dysphoric disorder was recently moved to a full category in the DSM-5 . It also appears set for inclusion as a separate disorder in the ICD-11 . This paper argues that PMDD should not be listed in the DSM or the ICD at all, adding to the call to recognise PMDD as a socially constructed disorder. I first present the argument that PMDD pathologises understandable anger/distress and that to do so is potentially dangerous. I then present evidence that PMDD (...)
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  3. K. Hareven Tamara (1991). The Home and the Family in Historical Perspective. Social Research 58.
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  4. Susan Bainbrigge (2012). Les Belles Images? Mid-Life Crisis and Old Age in Tamara Jenkins' The Savages. In Jean-Pierre Boulé & Ursula Tidd (eds.), Existentialism and Contemporary Cinema: A Beauvoirian Perspective. Berghahn Books
     
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  5.  5
    M. A. R. Colledge (1969). The Roman Empire Fergus Millar with D. Bericu, Richard N. Frye, Georg Kossack, and Tamara Talbot Rice: The Roman Empire and its Neighbours. Pp. Xii+362; 39 Plates, 3 Maps. London: Weidenfeld and Nicolson, 1967. Cloth, £2. 15s. Net. [REVIEW] The Classical Review 19 (01):80-83.
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  6.  7
    Françoise Hudry (2013). Intellectual History Review. Special Issue: Charles de Bovelles' Liber de Sapiente, or Book of the Wise. Guest Editors: Michel Ferrari and Tamara Albertini. Routledge. Vol. 21, Issue 3, September 2011, Pp. 257-394. [REVIEW] International Journal of the Platonic Tradition 7 (1):132-134.
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  7.  6
    Elizabeth Brake (2011). Tamara Metz , Untying the Knot: Marriage, the State, and the Case for Their Divorce . Reviewed By. Philosophy in Review 30 (6):418-421.
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  8.  5
    Martin Carrier (1993). Tamara Horowitz & Gerald J. Massey (Eds.), Thought Experiments in Science and Philosophy. Erkenntnis 39.
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  9.  18
    Dominic Gregory (2008). The Epistemology of a Priori Knowledge - by Tamara Horowitz. Philosophical Books 49 (2):167-168.
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  10.  3
    Adrian Switzer (2009). The Revolution Cannot Be Televised. Tamara Chaplin , Turning on the Mind: French Philosophers on Television (Chicago, IL: University of Chicago Press, 2007), ISBN: 0-226-50991-5. [REVIEW] Foucault Studies:91-95.
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  11.  7
    Brian Kelly (2004). The Isaac and Tamara Deutscher Memorial Prize Lecture: Materialism and the Persistence of Race in the Jim Crow South. Historical Materialism 12 (2):3-19.
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  12.  6
    Michele Pridmore-Brown (2012). Untying the Knot: Marriage, the State, and the Case for Their Divorce. By Tamara Metz. The European Legacy 17 (3):423 - 424.
    The European Legacy, Volume 17, Issue 3, Page 423-424, June 2012.
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  13. Eileen John (1992). Tamara Horowitz and Gerald J. Massey, Eds., Thought Experiments in Science and Philosophy Reviewed By. Philosophy in Review 12 (5):327-329.
     
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  14. Elizabeth Brake (2010). Tamara Metz, Untying the Knot: Marriage, the State, and the Case for Their Divorce. [REVIEW] Philosophy in Review 30:418-421.
     
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  15. Maurice Finocchiaro (1993). Thought Experiments in Science and Philosophy by Tamara Horowitz; Gerald J. Massey; Thought Experiments by Roy A. Sorensen. Isis: A Journal of the History of Science 84:835-836.
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  16. Luke Habberstad (2015). Savage Exchange: Han Imperialism, Chinese Literary Style, and the Economic Imagination. By Tamara T. Chin. Harvard-Yenching Institute Monograph Series, Vol. 94. Cambridge, Mass.: Harvard University Asia Center, Harvard University Press, 2014. Pp. Xvi + 363. $49.95, £36.95, €45.00. [REVIEW] Journal of the American Oriental Society 135 (2):414-417.
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  17. Tricia Laughlin (1998). Tamara de Lempicka's Women (20th-Century Painting, Portraiture). In Donald Kuspit (ed.), Art Criticism. 13--1.
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  18. Sajjad Rizvi (2012). The Sage Handbook of Islamic Studies. Edited by Akbar S. Ahmed and Tamara Sonn. [REVIEW] Journal of Islamic Studies 23 (3):382-384.
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  19. Tamara Chaplin (2007). Turning on the Mind: French Philosophers on Television. University of Chicago Press.
    In 1951, the eight o’clock nightly news reported on Jean-Paul Sartre for the first time. By the end of the twentieth century, more than 3,500 programs dealing with philosophy and its practitioners—including Bachelard, Badiou, Foucault, Lyotard, and Lévy—had aired on French television. According to Tamara Chaplin, this enduring commitment to bringing the most abstract and least visual of disciplines to the French public challenges our very assumptions about the incompatibility of elite culture and mass media. Indeed, it belies the (...)
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  20.  41
    Tamara Horowitz (2006). The Epistemology of a Priori Knowledge. Oxford University Press.
    This volume collects four published articles by the late Tamara Horowitz and two unpublished papers on decision theory: "Making Rational Decisions When Preferences Cycle" and the monograph-length "The Backtracking Fallacy." An introduction is provided by editor Joseph Camp. Horowitz preferred to recognize the diversity of rationality, both practical and theoretical rationality. She resisted the temptation to accept simple theories of rationality that are quick to characterize ordinary reasoning as fallacious. This broadly humanist approach to philosophy is exemplified by the (...)
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  21.  12
    Wim De Neys & Tamara Glumicic (2008). Conflict Monitoring in Dual Process Theories of Thinking. Cognition 106 (3):1248-1299.
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  22. Tami Harbolt & Tamara Ward (2001). Teaming Incarcerated Youth with Shelter Dogs For a Second Chance. Society and Animals 9 (2):177-182.
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  23.  12
    Edith Kaan & Tamara Y. Swaab (2002). The Brain Circuitry of Syntactic Comprehension. Trends in Cognitive Sciences 6 (8):350-356.
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  24. Tamara Albertini (2003). The Seductiveness of Certainty: The Destruction of Islam's Intellectual Legacy by the Fundamentalists. Philosophy East and West 53 (4):455-470.
    : This essay highlights how contemporary Muslim fundamentalists reduce Islam's rich and complex intellectual legacy to a set of authoritarian rules. The three branches of classical Islamic education-theology, jurisprudence, and ethics-are particularly targeted. The reductionist pattern applied to these areas is designed to eliminate both the scholarly space of inquiry and the room for individual reflection traditionally granted to its followers by Islamic religion. The essay ends with an analysis of the language used by Osama bin Laden in various documents (...)
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  25. Tamara Horowitz (1998). Philosophical Intuitions and Psychological Theory. Ethics 108 (2):367-385.
    To what extent can philosophical thought experiments reveal norms? Some ethicists have argued that certain thought experiments reveal that people draw a morally significant distinction between "doing" and "allowing". I examine one such thought experiment in detail and argue that the intuitions it elicits can be explained by "prospect theory", a psychological theory about the way people reason. The extent to which such alternative explanations of the results of thought experiments in philosophy are generally available is an empirical question.
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  26. David Estlund, Kok‐Chor Tan, Sophia Reibetanz, Susan J. Brison, Arthur Isak Applbaum, Tamara Horowitz, Elinor Mason & Jeff McMahan (1998). 10. Notes on Contributors Notes on Contributors (P. 460). In Stephen Everson (ed.), Ethics. Cambridge University Press
     
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  27.  49
    Damir D. Dzhafarov, Jeffry L. Hirst & Tamara J. Lakins (2010). Ramsey's Theorem for Trees: The Polarized Tree Theorem and Notions of Stability. [REVIEW] Archive for Mathematical Logic 49 (3):399-415.
    We formulate a polarized version of Ramsey’s theorem for trees. For those exponents greater than 2, both the reverse mathematics and the computability theory associated with this theorem parallel that of its linear analog. For pairs, the situation is more complex. In particular, there are many reasonable notions of stability in the tree setting, complicating the analysis of the related results.
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  28. Finn Janning (2013). Happy Death of Gilles Deleuze. Tamara - Journal for Critical Organization Inquiry 11 (1):29-37.
    In this essay, I will look closer at the death of the French philosopher Gilles Deleuze, who committed suicide in 1995. I will scrutinize his death in concordance with his philosophical thoughts, but frame my gaze within Albert Camus’ well-known opening- question from The Myth of Sisyphus: “Judging whether life is worth living amounts to answering the fundamental question of philosophy” (Camus, 2005:1).
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  29. Tamara Horowitz & Gerald J. Massey (eds.) (1991). Thought Experiments in Science and Philosophy. Rowman & Littlefield Publishers.
    Despite their centrality and importance to both science and philosophy, relatively little has been written about thought experiments. This volume brings together a series of extremely interesting studies of the history, mechanics, and applications of this important intellectual resource. A distinguished list of philosophers and scientists consider the role of thought experiments in their various disciplines, and argue that an examination of thought experimentation goes to the heart of both science and philosophy.
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  30.  36
    P. M. S. Hacker (2013). What Is Wrong Indeed? Philosophical Investigations 36 (3):251-268.
    This is a critical response to Dr. Tamara Dobler's paper “What Is Wrong with Hacker's Wittgenstein? On Grammar, Context and Sense-Determination.” It demonstrates that Dr. Dobler has no idea of what Wittgenstein meant by “grammar” or “rule of grammar.” She does not know what Wittgenstein meant by “grammatical proposition,” nor does she know what a compositional account of meaning or a category mistake is. She labours under the illusion that to say, as Wittgenstein did, that a rule of grammar (...)
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  31. Tamara van Gog, Danny Kostons & Fred Paas (2010). Teaching Students Self-Assessment and Task-Selection Skills with Video-Based Modeling Examples. In S. Ohlsson & R. Catrambone (eds.), Proceedings of the 32nd Annual Conference of the Cognitive Science Society. Cognitive Science Society
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  32.  29
    Tamara Dobler (2013). What Is Wrong with Hacker's Wittgenstein? On Grammar, Context and Sense‐Determination. Philosophical Investigations 36 (3):231-250.
    Peter Hacker defends an interpretation of the later Wittgenstein's notion of grammar, according to which the inherently general grammatical rules are sufficient for sense-determination. My aim is to show that this interpretation fails to account for an important contextualist shift in Wittgenstein's views on sense-determination. I argue that Hacker attributes to the later Wittgenstein a rule-based, combinatorial account of sense, which Wittgenstein puts forward in the Tractatus. I propose that this is not how we should interpret the later Wittgenstein because (...)
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  33.  40
    Tamara Garcia & Ronald Sandler (2008). Enhancing Justice? NanoEthics 2 (3):277-287.
    This article focuses on the follow question: Are human enhancement technologies likely to be justice impairing or justice promoting? We argue that human enhancement technologies may not be inherently just or unjust, but when situated within obtaining social contexts they are likely to exacerbate rather than alleviate social injustices.
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  34. Tamara Albertini (2005). Crisis and Certainty of Knowledge in Al-Ghazali (1058-1111) and Descartes (1596-1650). Philosophy East and West 55 (1):1-14.
    : In his autobiographical account, the Munqidh min al-Dalāl, al-Ghazālī reflects on his conversion from skepticism to faith. Previous scholarship has interpreted this text as an anticipation of Cartesian positions regarding epistemic certainty. Although the existing similarities between al-Ghazālī and Descartes are striking, the focus of the present essay lies on the different philosophical aims pursued by the two thinkers. It is thus argued that al-Ghazālī operates with a broader notion of the Self than Descartes, because it is inclusive of (...)
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  35.  5
    Tamara Caraus (2016). Towards an Agonistic Cosmopolitanism: Exploring the Cosmopolitan Potential of Chantal Mouffe's Agonism. Critical Horizons 17 (1):94-109.
    By assuming the permanence of conflict, agonistic theories of politics are apparently incompatible with cosmopolitanism. Nevertheless, this paper aims to reveal the potential for a theory of cosmopolitanism in Chantal Mouffe's agonistic theory. In the first section, I present Mouffe's own critique of cosmopolitanism, pointing to its inconsistencies. The second section examines four aspects of Mouffe's agonism and explores their cosmopolitan potential. First, I argue that Mouffe's account of pluralism reveals the interconnectedness of political practices at different levels. Second, Mouffe's (...)
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  36.  17
    Tamara van Gog & Liesbeth Kester (2012). A Test of the Testing Effect: Acquiring Problem‐Solving Skills From Worked Examples. Cognitive Science 36 (8):1532-1541.
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  37.  27
    Tami Harbolt & Tamara H. Ward (2001). Teaming Incarcerated Youth with Shelter Dogs For a Second Chance. Society and Animals 9 (2):177-182.
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  38.  70
    Patti Tamara Lenard (2010). Motivating Cosmopolitanism? A Skeptical View. Journal of Moral Philosophy 7 (3):346-371.
    We are not cosmopolitans, if by cosmopolitan we mean that we are willing to prioritize equally the needs of those near and far. Here, I argue that cosmopolitanism has yet to wrestle with the motivational challenges it faces: any good moral theory must be one that well-meaning people will be motivated to adopt. Some cosmopolitans suggest that the principles of cosmopolitanism are themselves sufficient to motivate compliance with them. This argument is flawed, for precisely the reasons that motivate this paper (...)
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  39.  50
    Mark van Roojen (1999). Reflective Moral Equilibrium and Psychological Theory. Ethics 109 (4):846-857.
    Tamara Horowitz criticizes the use of thought experiments by Warren Quinn and others to support a version of the Doctrine of Doing and Allowing. She argues that because a competing empirical explanatory hypothesis for our common agreement on the correct outcome in those thought experiments is true we should conclude that our intuitions concerning those examples do not provide support for the Doctrine of Doing and Allowing. Other authors have reached similar conclusions. I argue that the argument misconstrues the (...)
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  40.  74
    Tamara Monet Marks (2010). Kierkegaard's "New Argument" for Immortality. Journal of Religious Ethics 38 (1):143-186.
    This essay examines texts from Kierkegaard's signed and pseudonymous authorship on immortality and the resurrection, challenging the received opinion that Kierkegaard's account of eternal life merely connotes a temporal, existential modality of experience as a present eternity. Kierkegaard's thoughts on immortality are more complicated than this reading allows. I demonstrate that Kierkegaard's ideas on the afterlife emerge out of a context in which the topic had been vigorously debated in both Germany and Denmark for more than a decade. In responding (...)
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  41.  24
    David J. Mellor, Tamara J. Diesch, Alistair J. Gunn & Laura Bennet (2005). The Importance of 'Awareness' for Understanding Fetal Pain. Brain Research Reviews 49 (3):455-471.
  42.  32
    Finn Janning (2014). Affirmation and Creation - How to Lead Ethically. Tamara Journal for Critical Organization Inquiry 12 (3):25-35.
    This paper proposes an alternative approach towards ethical leadership. Recent research tells us that socioeconomic and cultural differences affect moral intuition, making it difficult to locate a guiding organizational principle. Nevertheless, in this paper I attempt to open an alternative path towards an ethics that might serve as a guide for leaders – especially leaders who are leading a highly professionalized workforce. Using the Chilean writer Roberto Bolaño and the French philosopher Gilles Deleuze as points of reference, I develop an (...)
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  43.  14
    Patti Tamara Lenard (2015). The Ethics of Deportation in Liberal Democratic States. European Journal of Political Theory 14 (4):464-480.
    This article considers two questions: Do democratic states have the right to deport non-citizens present or residing on their territory? And, if so, what principles should guide deportation in democratic states? The overall objective is to offer an account of what deportation should look like in a liberal democratic state. I begin by situating the practice of deportation in larger discussions of the extent of state discretion in controlling both borders and membership; here, I will argue that potential deportees occupy (...)
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  44.  7
    Patti Tamara Lenard (2012). Why Temporary Labour Migration is Not a Satisfactory Alternative to Permanent Migration. Journal of International Political Theory 8 (1-2):172-183.
    Temporary labour migration programs are often proposed as a way to provide the benefits of migration in general, while mitigating the allegedly problematic effects of permanent migration. Here I propose that the arguments deployed in favour of temporary labour migration over permanent migration are flawed, normatively, and that empirically temporary labour migration programs produce effects in receiving states that are even worse than those produced by permanent migration. As a result, I shall argue that, for reasons of consistency, advocates of (...)
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  45.  7
    Patti Tamara Lenard (2012). Creating Cosmopolitans. Critical Review of International Social and Political Philosophy 15 (5):613-630.
    Cosmopolitan principles of justice tell us that it is the responsibility of the wealthy to ensure the immediate transfer of resources to the poor. Yet, it cannot be denied that most countries, and most individual citizens, seem unwilling to act as these principles demand. At issue is motivation: although many people would agree that cosmopolitan principles of justice are right, at least to some extent, few seem motivationally inspired to act upon them. This paper evaluates one set of proposals for (...)
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  46.  8
    Tamara Metz (2016). Caring Democracy: Markets, Equality and Justice. Contemporary Political Theory 15 (2):e22.
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  47.  15
    Connirae Andreas & Tamara Andreas (2009). Aligning Perceptual Positions: A New Distinction in NLP. Journal of Consciousness Studies 16 (10-12):10-12.
    This article describes and refines an experiential distinction which has been highlighted by neuro-linguistic programming (NLP), perceptual positions. When you are imagining a past or future scene, you may perceive it (usually pre-reflectively) from three different viewpoints or perceptual positions. If you are looking at the world from your own point of view, through your own eyes, you are in the first perceptual position. If you are looking at the scene through another person's eyes, appreciating the other person's point of (...)
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  48.  3
    Patti Tamara Lenard (2015). Exit and the Duty to Admit. Ethics and Global Politics 8.
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  49.  16
    Patti Tamara Lenard (2007). Shared Public Culture: A Reliable Source of Trust. Contemporary Political Theory 6 (4):385.
    Trust is a central element of any well-functioning democracy, and the fact that it is widely reported to be on the wane is a worrisome phenomenon of contemporary politics. It is therefore critical that political and social philosophers focus on efforts by which to rebuild trust relations. I argue that a shared public culture is up to the task of trust-building, for three reasons. First, a shared public culture gives citizens an insight into the motivations that inspire fellow citizens to (...)
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  50.  30
    Patti Tamara Lenard (2013). Special Relationships, Motivation and the Pursuit of Global Egalitarianism. Les Ateliers de l'Éthique / the Ethics Forum 8 (2):74-83.
    One of the most significant challenges facing global egalitarian theorists is the motivational gap: there is a noted gap between the duties imposed by a global commitment to the equal moral worth of all people and the willingness of the wealthy to carry out these duties. For Pablo Gilabert, the apparent absence of motivation to act justly on a global scale presses us to consider the importance of feasibility in developing a persuasive account of global justice, part of which requires (...)
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