Search results for 'Yitzhak' (try it on Scholar)

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  1. Yitzhak Melamed (2013). Symposium on Yitzhak Y. Melamed, Spinoza’s Metaphysics,. Leibniz Review 23:207-222.score: 18.0
  2. Henry Southgate (2013). Spinoza and German Idealism Ed. By Eckart Förster, Yitzhak Y. Melamed (Review). Journal of the History of Philosophy 51 (3):495-496.score: 15.0
    It turns out that you can teach an old dog—even a “dead dog,” as Lessing would describe Spinoza—new tricks. In Spinoza and German Idealism, we learn not only how Spinoza influenced the German Idealists, but also how they transformed and gave new life to the key concepts of his system. In this collection of fourteen essays, we see how Kant, Schleiermacher, Herder, Goethe, Fichte, Schelling, Hegel, and Trendelenburg understood (and misunderstood) Spinoza’s conception of God, intellectual intuition, human freedom, and the (...)
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  3. Katerina Deligiorgi (2013). The View From Within. Normativity and the Limits of Self‐Criticism. By Menachem Fisch and Yitzhak Benbaji. (Notre Dame, Indiana: Notre Dame UP, 2011. Pp. Xiii + 394. Price $50.00.). [REVIEW] Philosophical Quarterly 63 (253):816-819.score: 15.0
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  4. Michael LeBuffe (2012). Reply to Yitzhak Melamed. The Leibniz Review 21:161-164.score: 15.0
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  5. Mayke de Jong (1999). Yitzhak Hen, Culture and Religion in Merovingian Gaul, AD 481–751.(Cultures, Beliefs and Traditions: Medieval and Early Modern Peoples, 1.) Leiden, New York, and Cologne: EJ Brill, 1995. Pp. Xiv, 308; Tables. $80. [REVIEW] Speculum 74 (2):428-429.score: 15.0
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  6. Alfred I. Tauber (2012). Menachem Fisch and Yitzhak Benbaji , The View From Within: Normativity and the Limits of Self-Criticism . Reviewed By. Philosophy in Review 32 (4):266-269.score: 15.0
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  7. Erik Bormanis (2013). Spinoza and German Idealism Förster Eckart, and Melamed Yitzhak Y., Eds. Cambridge University Press, 2012; VII+ 285 Pp.; $100.95 (Hardback). [REVIEW] Dialogue 52 (2):403-404.score: 15.0
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  8. Alberto Ferreiro (2009). Yitzhak Hen, Roman Barbarians: The Royal Court and Culture in the Early Medieval West.(Medieval Culture and Society.) Basingstoke, Eng., and New York: Palgrave Macmillan, 2007. Pp. Xiii, 213; 6 Maps. $69.95 (Cloth); $26.95 (Paper). [REVIEW] Speculum 84 (2):447-449.score: 15.0
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  9. M. A. Heller (1998). The Rabin Memoirs. By Yitzhak Rabin, with Afterword by Yoram Peri. The European Legacy 3:109-109.score: 15.0
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  10. Isabel Moreira (2006). Yitzhak Hen and Rob Meens, Eds., The Bobbio Missal: Liturgy and Religious Culture in Merovingian Gaul. (Cambridge Studies in Palaeography and Codicology, 11.) Cambridge, Eng.: Cambridge University Press, 2004. Pp. Xii, 232; 2 Black-and-White Figures, 8 Black-and-White Plates, 1 Table, and 1 Map. $90. [REVIEW] Speculum 81 (3):860-861.score: 15.0
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  11. Thomas F. X. Noble (2002). Yitzhak Hen and Matthew Innes, Eds., The Uses of the Past in the Early Middle Ages. Cambridge, Eng.: Cambridge University Press, 2000. Pp. Ix, 283. $64.95 (Cloth); $23.95 (Paper). [REVIEW] Speculum 77 (4):1307-1309.score: 15.0
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  12. Thomas F. X. Noble (2003). Yitzhak Hen, The Royal Patronage of Liturgy in Frankish Gaul to the Death of Charles the Bald (877). (Henry Bradshaw Society, Subsidia, 3.) Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, for the Henry Bradshaw Society, 2001. Pp. Xii, 180. $60. [REVIEW] Speculum 78 (2):514-515.score: 15.0
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  13. H. J. Rindisbacher (2001). Reinventing Russia: Russian Nationalism and the Soviet State, 1953-1991. By Yitzhak M. Brudny. The European Legacy 6 (3):419-420.score: 15.0
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  14. Uwe Steinhoff (2010). Benbaji on Killing in War and 'the War Convention'. Philosophical Quarterly 60 (240):616-623.score: 9.0
    Yitzhak Benbaji defends the view that soldiers on both the ‘just’ and the ‘unjust’ side in a war have the same liberty right to kill one another, because soldiers have ‘tacitly accepted’ the egalitarian laws of war and thereby waived their moral rights not to be attacked. I argue that soldiers on the ‘just’ side have not accepted the egalitarian laws of war; even if they had, they would not thereby have waived their moral rights not to be attacked. (...)
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  15. Yitzhak Y. Melamed & Michael A. Rosenthal (eds.) (2010). Spinoza's 'Theological-Political Treatise': A Critical Guide. Cambridge University Press.score: 6.0
    Machine generated contents note: List of contributors; Acknowledgements; List of abbreviations; Introduction Yitzhak Y. Melamed and Michael Rosenthal; Spinoza's exchange with Albert Burgh Edwin Curley; The text of Spinoza's Tractatus Theologico-Politicus Piet Steenbakkers; Spinoza on Ibn Ezra's Secret of the Twelve Warren Zev Harvey; Reflections of the medieval Jewish-Christian debate in the Theological-Political Treatise and the Epistles Daniel J. Lasker; The early Dutch and German reaction to the Tractatus Theologico-Politicus: foreshadowing the Enlightenment's more general Spinoza reception? Jonathan Israel; G. (...)
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  16. Eckart Förster & Yitzhak Y. Melamed (eds.) (2012). Spinoza and German Idealism. Cambridge University Press.score: 6.0
    Machine generated contents note: 1. Rationality, idealism, monism, and beyond Michael Della Rocca; 2. Kant's idea of the unconditioned and Spinoza's the fourth antinomy and the ideal of pure reason Omri Boehm; 3. The question is whether a purely apparent person is possible Karl Ameriks; 4. Herder and Spinoza Michael Forster; 5. Goethe's Spinozism Eckart Förster; 6. Fichte on freedom: the Spinozistic background Allen Wood; 7. Fichte on the consciousness of Spinoza's God Johannes Haag; 8. Spinoza in Schelling's early conception (...)
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  17. Yitzhak Y. Melamed (2012). “’Christus Secundum Spiritum’: Spinoza, Jesus, and the Infinite Intellect”. In Neta Stahl (ed.), The Jewish Jesus. Routledge.score: 3.0
  18. Yitzhak Y. Melamed (2012). “Omnis Determinatio Est Negatio” – Determination, Negation and Self-Negation in Spinoza, Kant, and Hegel. In Eckart Forster & Yitzhak Y. Melamed (eds.), Spinoza and German Idealism. Cambridge University Press.score: 3.0
    Spinoza’s letter of June 2, 1674 to his friend Jarig Jelles addresses several distinct and important issues in Spinoza’s philosophy. It explains briefly the core of Spinoza’s disagreement with Hobbes’ political theory, develops his innovative understanding of numbers, and elaborates on Spinoza’s refusal to describe God as one or single. Then, toward the end of the letter, Spinoza writes: With regard to the statement that figure is a negation and not anything positive, it is obvious that matter in its totality, (...)
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  19. Yitzhak Y. Melamed (2013). Spinoza's Metaphysics of Thought: Parallelisms and the Multifaceted Structure of Ideas. Philosophy and Phenomenological Research 86 (3):636-683.score: 3.0
    In this paper, I suggest an outline of a new interpretation of core issues in Spinoza’s metaphysics and philosophy of mind. I argue for three major theses. (1) In the first part of the paper I show that the celebrated Spinozistic doctrine commonly termed “the doctrine of parallelism” is in fact a confusion of two separate and independent doctrines of parallelism. Hence, I argue that our current understanding of Spinoza’s metaphysics and philosophy of mind is fundamentally flawed. (2) The clarification (...)
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  20. Yitzhak Y. Melamed (forthcoming). The Building Blocks of Spinoza’s Metaphysics: Substance, Attributes and Modes. In Michael Della Rocca (ed.), Oxford Handbook of Spinoza. Oxford University Press.score: 3.0
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  21. Yitzhak Y. Melamed (2010). Spinoza's Anti-Humanism. In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese.score: 3.0
    A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the dignity of (...)
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  22. Yitzhak Y. Melamed (2013). Charitable Interpretations and the Political Domestication of Spinoza, or, Benedict in the Land of the Secular Imagination. In Mogens Laerke Eric Schilsser (ed.), The Methodology of the History of Philosophy. Oxford University Press.score: 3.0
    In a beautiful recent essay, the philosopher Walter Sinnott-Armstrong explains the reasons for his departure from evangelical Christianity, the religious culture in which he was brought up. Sinnot-Armstrong contrasts the interpretive methods used by good philosophers and fundamentalist believers: Good philosophers face objections and uncertainties. They follow where arguments lead, even when their conclusions are surprising and disturbing. Intellectual honesty is also required of scholars who interpret philosophical texts. If I had distorted Kant’s view to make him reach a conclusion (...)
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  23. Yitzhak Y. Melamed (2012). Spinoza's Deification of Existence. Oxford Studies in Early Modern Philosophy 6:75-104.score: 3.0
    The aim of this paper is to clarify Spinoza’s views on some of the most fundamental issues of his metaphysics: the nature of God’s attributes, the nature of existence and eternity, and the relation between essence and existence in God. While there is an extensive literature on each of these topics, it seems that the following question was hardly raised so far: What is, for Spinoza, the relation between God’s existence and the divine attributes? Given Spinoza’s claims that there are (...)
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  24. Yitzhak Y. Melamed (2012). “Inherence, Causation, and Conceivability in Spinoza”. Journal of the History of Philosophy.score: 3.0
    In this paper I suggest a new interpretation of the relations of inherence, causation and conception in Spinoza. I discuss the views of Don Garrett on this issue and argue against Della Rocca's recent suggestion that a strict endorsement of the PSR leads necessarily to the identification of the relations of inherence, causation and conception. I argue that (1) Spinoza never endorsed this identity, and (2) that Della Rocca's suggestion could not be considered as a legitimate reconstruction or friendly amendment (...)
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  25. Yitzhak Melamed & Martin Lin, Principle of Sufficient Reason.score: 3.0
    The Principle of Sufficient Reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. This simple demand for thoroughgoing intelligibility yields some of the boldest and most challenging theses in the history of metaphysics and epistemology. In this entry we begin with explaining the Principle, and then turn to the history of the debates around it. A section on recent discussions of the Principle will be added in the near future.
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  26. Yitzhak Melamed (2012). The Sirens of Elea: Rationalism, Monism and Idealism in Spinoza. In Antonia Lolordo & Duncan Stewart (eds.), Debates in Early Modern Philosophy. Blackwell.score: 3.0
    The main thesis of Michael Della Rocca’s outstanding Spinoza book (Della Rocca 2008a) is that at the very center of Spinoza’s philosophy stands the Principle of Sufficient Reason (PSR): the stipulation that everything must be explainable or, in other words, the rejection of any brute facts. Della Rocca rightly ascribes to Spinoza a strong version of the PSR. It is not only that the actual existence and features of all things must be explicable, but even the inexistence – as well (...)
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  27. Yitzhak Y. Melamed (2011). Why Spinoza is Not an Eleatic Monist (Or Why Diversity Exists). In Philip Goff (ed.), Spinoza on Monism. Palgrave.score: 3.0
    “Why did God create the World?” is one of the traditional questions of theology. In the twentieth century this question was rephrased in a secularized manner as “Why is there something rather than nothing?” While creation - at least in its traditional, temporal, sense - has little place in Spinoza’s system, a variant of the same questions puts Spinoza’s system under significant pressure. According to Spinoza, God, or the substance, has infinitely many modes. This infinity of modes follow from the (...)
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  28. Yitzhak Benbaji & Menachem Fisch (2004). Through Thick and Thin: A New Defense of Cultural Relativism. Southern Journal of Philosophy 42 (1):1-24.score: 3.0
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  29. Yitzhak Y. Melamed (2013). “ ’Scientia Intuitiva’: Spinoza’s Third Kind of Cognition”. In Johannes Haag (ed.), Übergänge - diskursiv oder intuitiv? Essays zu Eckart Förster die 25 Jahre der Philosophie. Klostermann. 99-116.score: 3.0
    I am not going to solve in this paper the plethora of problems and riddles surrounding Spinoza’s scientia intuitiva, but I do hope to break some new ground and help make this key doctrine more readily understandable. I will proceed in the following order (keep in mind the word ‘proceed’). I will first provide a close preliminary analysis of the content and development of Spinoza’s discussion of scientia intuitiva in the Treatise on the Emendation of the Intellect and the Ethics. (...)
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  30. Yitzhak Benbaji (2005). The Doctrine of Sufficiency: A Defence. Utilitas 17 (3):310-332.score: 3.0
    This article proposes an analysis of the doctrine of sufficiency. According to my reading, the doctrine's basic positive claim is ‘prioritarian’: benefiting x is of special moral importance where (and only where) x is badly off. Its negative claim is anti-egalitarian: most comparative facts expressed by statements of the type ‘x is worse off than y’ have no moral significance at all. This contradicts the ‘classical’ priority view according to which, although equality per se does not matter, whenever x is (...)
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  31. Yitzhak Benbaji (2008). A Defense of the Traditional War Convention. Ethics 118 (3):464-495.score: 3.0
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  32. Yitzhak Y. Melamed (2009). Spinoza's Metaphysics of Substance: The Substance-Mode Relation as a Relation of Inherence and Predication. Philosophy and Phenomenological Research 78 (1):17-82.score: 3.0
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  33. Yitzhak Y. Melamed (2012). Review of Michah Gottlieb, Faith and Freedom: Moses Mendelssohn's Theological-Political Thought (Oxford: Oxford University Press, 2011. [REVIEW] Journal of Religion.score: 3.0
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  34. Yitzhak Melamed (2009). Review of Yirmiyahu Yovel, The Other Within: The Marranos: Split Identity and Emerging Modernity (Princeton: Princeton University Press, 2009). [REVIEW] Journal of Modern History 82.score: 3.0
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  35. Yitzhak Y. Melamed (2013). “Spinoza’s Respublica Divina:” in Otfried Höffe (Ed.), Baruch de Spinozas Tractatus Theologico-Politicus (Berlin: Akademie Verlag (Klassiker Aulegen), Forthcoming). In Otfried Höffe (ed.), Baruch de Spinozas Tractatus theologico-politicus. Akademie Verlag (Klassiker Aulegen). 177-192.score: 3.0
    Chapters 17 and 18 of the TTP constitute a textual unit in which Spinoza submits the case of the ancient Hebrew state to close examination. This is not the work of a historian, at least not in any sense that we, twenty-first century readers, would recognize as such. Many of Spinoza’s claims in these chapters are highly speculative, and seem to be poorly backed by historical evidence. Other claims are broad-brush, ahistorical generalizations: for example, in a marginal note, Spinoza refers (...)
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  36. Yitzhak Melamed (2014). “Spinoza, Tschirnhaus Et Leibniz: Qu’Est Un Monde?“. In Raphaële Andrault Pierre-François Moreau (ed.), Spinoza/Leibniz. Rencontres, controverses, réceptions. Presses universitaires de Paris. 85-95.score: 3.0
  37. Yitzhak Benbaji (2009). The War Convention and the Moral Division of Labour. Philosophical Quarterly 59 (237):593-617.score: 3.0
    My claim is that despite powerful arguments to the contrary, a coherent moral distinction between the jus in bello code and the jus ad bellum code can be sustained. In particular, I defend the traditional just war doctrine according to which the independence between the in bello and ad bellum codes reflects the moral equality between just and unjust combatants and between just and unjust non-combatants. In order to establish this, I construe an in bello proportionality condition which can be (...)
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  38. Yitzhak Y. Melamed (2010). The Metaphysics of Spinoza's Theological Political Treatise. In Yitzhak Melamed (ed.), Spinoza's Theological Political Treatise: A Critical Guide. Cambridge.score: 3.0
  39. Yitzhak Y. Melamed (2010). Acosmism or Weak Individuals?: Hegel, Spinoza, and the Reality of the Finite. Journal of the History of Philosophy 48 (1):pp. 77-92.score: 3.0
    Like many of his contemporaries, Hegel considered Spinoza a modern reviver of ancient Eleatic monism, in whose system “all determinate content is swallowed up as radically null and void”. This characterization of Spinoza as denying the reality of the world of finite things had a lasting influence on the perception of Spinoza in the two centuries that followed. In this article, I take these claims of Hegel to task and evaluate their validity. Although Hegel’s official argument for the unreality of (...)
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  40. Yitzhak Benbaji (2011). The Moral Power of Soldiers to Undertake the Duty of Obedience. Ethics 122 (1):43-73.score: 3.0
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  41. Yitzhak Benbaji (2007). The Responsibility of Soldiers and the Ethics of Killing in War. Philosophical Quarterly 57 (229):558–572.score: 3.0
    According to the purist war ethic, the killings committed by soldiers fighting in just wars are permissible, but those committed by unjust combatants are nothing but murders. Jeff McMahan asserts that purism is a direct consequence of the justice-based account of self-defence. I argue that this is incorrect: the justice-based conception entails that in many typical cases, killing unjust combatants is morally unjustified. So real purism is much closer to pacifism than its proponents would like it to be. I conclude (...)
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  42. Yitzhak Benbaji (2006). Sufficiency or Priority? European Journal of Philosophy 14 (3):327–348.score: 3.0
  43. Yitzhak Y. Melamed (2014). “What is Time?”. In Aaron Garrett (ed.), The Routledge Handbook of Eighteenth Century Philosophy. Routledge. 232-244.score: 3.0
    Time is one of the most enigmatic notions philosophers have ever dealt with. Once subjected to close examination, almost any feature usually ascribed to time, leads to a plethora of fundamental and hard to resolve questions. Just as philosophers of the eighteenth-century attempted to take account of revolutionary developments in the physical sciences in understanding space, life, and a host of other fundamental aspects of nature (see Jones, Gaukroger, and Smith in this volume) they also engaged in fundamental and fruitful (...)
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  44. Yitzhak Y. Melamed (2004). Salomon Maimon and the Rise of Spinozism in German Idealism. Journal of the History of Philosophy 42 (1):67-96.score: 3.0
    : In this paper I explore one issue in the history of German Idealism which has been widely neglected in the existing literature. I argue that Salomon Maimon was the first to suggest that Spinoza's pantheism was a radical religious (or 'acosmistic') view rather than atheism. Following a discussion of the historical context of Maimon's engagement with Spinoza, I point out the main Spinozistic element of Maimon 's philosophy: the view of God as the material cause of the world, or (...)
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  45. Yitzhak Y. Melamed (2013). Spinoza's Metaphysics: Substance and Thought. Oxford University Press.score: 3.0
    This book is comprised of two parts. The first four chapters concentrate on the metaphysics of substance, while the last two address Spinoza’s metaphysics of thought. These two parts are closely connected, and several crucial claims in the last two chapters rely on arguments advanced in the first four. I intentionally use the term ‘metaphysics of thought’ rather than ‘philosophy of mind’ for two main reasons. First, the domain of thought in Spinoza is far more extensive than anything associated with (...)
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  46. Jacob Blair (2011). Honor in the Military and the Possible Implication for the Traditional Separation of Jus Ad Bellum and Jus in Bello. In Applied Ethics Series (Center for Applied Ethics and Philosophy). 94-102.score: 3.0
    Traditional just war theory maintains that the two types of rules that govern justice in times of war, jus ad bellum (justice of war) and jus in bello (justice in war), are logically independent of one another. Call this the independence thesis. According to this thesis, a war that satisfies the ad bellum rules does not guarantee that the in bello rules will be satisfied; and a war that violates the ad bellum rules does not guarantee that the in bello (...)
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  47. Yitzhak Benbaji (2005). Culpable Bystanders, Innocent Threats and the Ethics of Self-Defense. Canadian Journal of Philosophy 35 (4):585 - 622.score: 3.0
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  48. Yitzhak Y. Melamed (2005). Causa Sive Ratio. [REVIEW] The Leibniz Review 15:163-168.score: 3.0
  49. Yitzhak Benbaji (2010). Dehumanization, Lesser Evil and the Supreme Emergency Exemption. Diametros 23:5-21.score: 3.0
    Many believe that if the indiscriminate bombings of German cities at the beginning of World War II were necessary for preventing unlimited spread of Nazism, then the bombings were justified. For, the outcome, in which innocent Germans living in Nazi Germany are killed, was not as bad as the outcome in which the Nazis inflict ethnic cleansing and enslavement on a massive scale. Recently, however, Daniel Statman has advanced a powerful case against this type of justification. I aim in this (...)
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  50. Yitzhak Y. Melamed (2012). Review of Susan James, Spinoza on Philosophy, Religion, and Politics (Oxford: Oxford University Press, 2012. [REVIEW] Notre Dame Philosophical Reviews.score: 3.0
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