Search results for 'Yuanguo He' (try it on Scholar)

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  1.  85
    Yuanguo He (2007). Confucius and Aristotle on Friendship: A Comparative Study. [REVIEW] Frontiers of Philosophy in China 2 (2):291-307.
    Before and during the times of Confucius and Aristotle, the concept of friendship had very different implications. This paper compares Confucius’ with Aristotle’s thoughts on friendship from two perspectives: xin 信 (fidelity, faithfulness) and le 乐 (joy). The Analects emphasizes the xin as the basis of friendship. Aristotle holds that there are three kinds of friends and corresponding to them are three types of friendship. In the friendship for the sake of pleasure, there is no xin; in the legal form (...)
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  2. Zhuo'en He, Binfeng Zhang & Ming Xia (eds.) (2011). Da Lu Fu Tai Zhi Shi Fen Zi Yan Jiu: Yan Haiguang Xia Daoping Ji Nian Hui Lun Wen He Ji. Jiu Zhou Chu Ban She.
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  3. Bingsong He (2011). He Bingsong Xing Fa Xue Wen Ji. Zhongguo Min Zhu Fa Zhi Chu Ban She.
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  4. Qinhua He (ed.) (2008). Hun He de Fa Lü Wen Hua. Fa Lü Chu Ban She.
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  5. Lin He (2006). He Lin Ji. Zhongguo She Hui Ke Xue Chu Ban She.
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  6. Lin He (2005). He Lin Xuan Ji =. Jilin Ren Min Chu Ban She.
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  7. Xin He (2010). He Xin Lun Mei. Dong Fang Chu Ban She.
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  8. Yousen He (2009). He Yousen Xian Sheng Xue Shu Lun Wen Ji. Guo Li Tai Wan da Xue Chu Ban Zhong Xin.
    Shang ce. Ru xue yu si xiang -- xia ce. Qing dai xue shu si chao.
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  9. Junlu He (2007). Zhe Xue Wei du Xia de He Xie She Hui. Zhongguo Jing Ji Chu Ban She.
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  10.  38
    Chuansheng He (2013). E-Type Interpretation Without E-Type Pronoun: How Peirce's Graphs Capture the Uniqueness Implication of Donkey Pronouns in Discourse Anaphora. Synthese 192 (4):1-20.
    In this essay, we propose that Peirce’s Existential Graphs can derive the desired uniqueness implication (or in a weaker claim, the definite description readings) of donkey pronouns in conjunctive discourse (A man walks in the park. He whistles), without postulating a separate category of E-type pronouns.
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  11.  15
    Octavio Novaro (2008). On the Rightful Place for He Within the Periodic Table. Foundations of Chemistry 10 (1):3-12.
    Many different arguments have been put forward in order to assign the best place for a given element within Mendeleev's Table: its spectroscopy, its chemical activity, the crystalline structure of its solid state, etc. We here propose another criterion; the nature of the few body corrections to the pairwise additive energy. This argument is used here to address a question often brought forward by Eric Scerri in Foundations of Chemistry, namely the rightful place of helium; either above the column of (...)
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  12. Eliezer Schweid (2001). Toldot Filosofyat Ha-Dat Ha-Yehudit Ba-Zeman He-Ḥadash. Mekhon Shekhṭer Li-Limude Ha-Yahadut.
    ḥeleḳ 1. Teḳufat ha-haśkalah (Seder ha-yom he-ḥadash la-hitmodedut ha-filosofit ʻim ha-dat) -- ḥeleḳ 2. Ḥokhmat Yiśraʼel ṿe-hitpatḥut ha-tenuʻot ha-moderniyot -- ḥeleḳ 3. Mul mashber ha-humanizm. kerekh 1. ʻAl parashat ha-derakhim ha-hisṭorit -- kerekh 2. Aḥarit ha-merkaz ha-Yehudi be-Germanyah -- ḥeleḳ 4. ha-Hitmodedut ʻim hithaṿat merkeze Yahadut ḥadashim be-Erets-Yiśraʼel uve-Artsot ha-Berit.
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  13.  80
    Terence Rajivan Edward, Why Does Descartes Say That He is Not His Body in the Second Meditation?
    This paper contests a standard interpretation of how Descartes comes to the conclusion that he is not his body in the second meditation. I propose an alternative interpretation in its place.
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  14.  8
    Luke Russell (2009). He Did It Because He Was Evil. American Philosophical Quarterly 46 (3):267 - 282.
    In his book The Myth of Evil, Phillip Cole argues that we ought to abandon the concept of evil. Cole claims that the concept of evil forms part of a dualistic worldview that divides normal people from inhuman, demonic, and monstrous wrongdoers. Such monsters are found in fiction, Cole suggests, but not in reality, so evil is of no explanatory use. Yet even if there were actual evil persons, Cole maintains, evil would be a redundant, pseudo-explanatory concept, a psychological black (...)
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  15.  52
    Eros Corazza (2002). `She' and `He': Politically Correct Pronouns. Philosophical Studies 111 (2):173 - 196.
    It is argued that the pronouns `she' and `he' are disguised complexdemonstratives of the form `that female/male'. Three theories ofcomplex demonstratives are examined and shown to be committed to theview that `s/he' turns out to be an empty term when used to refer toa hermaphrodite. A fourth theory of complex demonstratives, one thatis hermaphrodite friendly, is proposed. It maintains that complexdemonstratives such as `that female/male' and the pronoun `s/he' can succeed in referring to someone independently of his or her gender.This (...)
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  16.  16
    T. Merrick (2006). What Frege Meant When He Said: Kant is Right About Geometry. Philosophia Mathematica 14 (1):44-75.
    This paper argues that Frege's notoriously long commitment to Kant's thesis that Euclidean geometry is synthetic a priori is best explained by realizing that Frege uses ‘intuition’ in two senses. Frege sometimes adopts the usage presented in Hermann Helmholtz's sign theory of perception. However, when using ‘intuition’ to denote the source of geometric knowledge, he is appealing to Hermann Cohen's use of Kantian terminology. We will see that Cohen reinterpreted Kantian notions, stripping them of any psychological connotation. Cohen's defense of (...)
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  17.  56
    Abigail L. Rosenthal (2004). What Ayer Saw When He Was Dead. Philosophy 79 (4):507-531.
    It was news verging on sensational when A. J. Ayer came back from four minutes of heart death with a report of what he saw. Especially since the philosopher, who publicized his near-death experience [NDE] in 1988, in the Telegraph and the Spectator, was known for his lifelong rejection of religion and the supernatural. But, as will be seen, Ayer's beliefs on that head were substantially unchanged, if more ambivalently expressed, and the interest of his NDE lies elsewhere— in what (...)
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  18.  68
    Adam Elga, Why Neo Was Too Confident That He Had Escaped the Matrix.
    According to a typical skeptical hypothesis, the evidence of your senses has been massively deceptive. Venerable skeptical hypotheses include the hypotheses that you have been deceived by a powerful evil demon, that you are now having an incredibly detailed dream, and that you are a brain in a vat. It is obviously reasonable for you now to be confident that neither of the above hypotheses is true. Epistemologists have proposed many stories to explain why that is reasonable. One theory is (...)
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  19.  34
    Thomas P. Flint (2001). 'A Death He Freely Accepted': Molinist Reflections on the Incarnation. Faith and Philosophy 18 (1):3-20.
    Traditional Christians face a puzzle concerning the freedom and perfection of Christ. Jesus the man, it seems, must have possessed significant freedom forhim to serve as a moral example for us and for his <span class='Hi'>death</span> to have been truly meritorious. Yet Jesus the Son of God must be incapable of sinning if he is trulydivine. So if Jesus is both human and divine, one of these two attributes - significant freedom or moral perfection - apparently needs to be surrendered. (...)
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  20.  22
    John Cook (2006). Did Wittgenstein Practise What He Preached? Philosophy 81 (3):445-462.
    Wittgenstein made numerous pronouncements about philosophical method. But did he practice what he preached? Cook addresses this question by studying Wittgenstein’s treatment of the problem of other minds, tracing a line of argument that runs through his writings and lectures from the early 1930s to the 1950s. Cook finds that there is an inconsistency between Wittgenstein’s methodological advice and his actual practice. Instead of bringing words back from their metaphysical to their everyday use, he allows himself to use uncritically words (...)
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  21.  15
    Theodore Plantinga (2009). Understanding Dooyeweerd Better Than He Understood Himself. Philosophia Reformata 74 (2):105.
    by no means unusual that a thinker develops a theory, the full purport and significance of which is still hidden to himself.” Cassirer was echoing no less a personage than Kant himself. Kant had written long before: “… it is by no means unusual, upon comparing the thoughts which an author has expressed in regard to his subject, whether in ordinary conversation or in writing, to find that we understand him better than he has understood himself. As he has not (...)
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  22.  44
    Dan Webb (2009). `If Adorno Isn't the Devil, It's Because He's a Jew': Lyotard's Misreading of Adorno Through Thomas Mann's Dr Faustus. Philosophy and Social Criticism 35 (5):517-531.
    In this article, I explore the relationship between the philosophy of Theodor Adorno and the Bilderverbot , or biblical Second Commandment against images. My starting point is J. F. Lyotard's construction of the melancholic sublime in his essay `What is the Postmodern?', which I argue he uses to critique Adorno's aesthetics, and, more generally, his position as a `modern' thinker. To prove that Lyotard had Adorno in mind when he constructed the category of the melancholic sublime, I return to an (...)
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  23.  12
    George Katkov (1978). The World in Which Brentano Believed He Lived. Grazer Philosophische Studien 5:11-27.
    The first part of this paper gives a summary of some philosophical discoveries of Brentano which affected his outlook on the world in which he lived. The other, lesser part, contains reminiscences of how the philosophical thinking of the man affected his behaviour to the world around him.
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  24.  24
    George B. Kauffman (2012). Bob B. He: Two-Dimensional X-Ray Diffraction. [REVIEW] Foundations of Chemistry 14 (2):187-188.
    Bob B. He: Two-dimensional X-ray diffraction Content Type Journal Article Category Book Review Pages 1-2 DOI 10.1007/s10698-011-9135-8 Authors George B. Kauffman, Department of Chemistry, California State University, Fresno, Fresno, CA 93740-8034, USA Journal Foundations of Chemistry Online ISSN 1572-8463 Print ISSN 1386-4238.
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  25.  28
    Xianglong Zhang (2006). Flowing Within the Text: A Discussion on He Lin's Explanation of Zhu XI's Method of Intuition. Frontiers of Philosophy in China 1 (1):60-65.
    The author examines He Lin's interpretation of Zhu Xi's method of intuition from a phenomenological-hermeneutical perspective and by exposing Zhu's philosophical presuppositions. In contrast with Lu Xiangshan's intuitive method, Zhu Xi's method of reading classics advocates "emptying your heart and flowing with the text" and, in this spirit, explains the celebrated "exhaustive investigation on the principles of things (ge wu qiong li)." "Text," according to Zhu, is therefore not an object in ordinary sense but a "contextual region" or "sensible pattern" (...)
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  26.  18
    Sheridan Hough (2012). Would Sartre Have Suffered From Nausea If He Had Understood the Buddhist No-Self Doctrine? Contemporary Buddhism 13 (1):99-112.
    The central character in Sartre's 1938 novel La Nausée, Antoine Roquentin, has lost his sense of things, and now the world appears to him as utterly unstable. Roquentin suffers from what he calls ?nausea,? a condition caused by an ontological intuition that the self, as well as the world through which that ?self? moves, lacks a substantial nature. The novel portrays Sartre's own philosophical account of the self in La transcendence de l'égo. Here Sartre argues that Husserl's account of consciousness (...)
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  27.  8
    Alejandro Ramírez-Solís & Octavio Novaro (2014). The First Metals in Mendeleiev's Table: Further Arguments to Place He Above Ne and Not Above Be. [REVIEW] Foundations of Chemistry 16 (2):87-91.
    In a recent paper in this Journal, one of us argued against placing He above Be in Mendeleiev’s system of the elements. In it the goal was to dispute the notion that in Mendeleiev’s system of the elements the location of He should in fact lie above Be, which has a very similar electronic configuration, rather than above the noble gas column. That paper was based on rather old, Hartree–Fock limit studies on the strikingly limited non-additive contributions in the He3 (...)
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  28.  23
    Gordon T. Woods (2010). Mendeleev, the Man and His Matrix: Dmitri Mendeleev, Aspects of His Life and Work: Was He a Somewhat Fortunate Man? [REVIEW] Foundations of Chemistry 12 (3):171-186.
    This article traces the life of Russian chemist Dmitri Mendeleev from childhood in Siberia, through education and training to become the first formulator of the Periodic Table, the logo of chemistry. His unique contribution is described and analysed; what factors helped him be the first formulator? What did he do after making his most famous discovery? In addition the article peeps into his personal life, his dealings with his family and the authorities. Finally we look at honours he received in (...)
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  29.  24
    Sung Ho Kim (2000). "In Affirming Them, He Affirms Himself": Max Weber's Politics of Civil Society. Political Theory 28 (2):197-229.
    But with the member of a Nonconforming or self-made religious community, how different! The sectary's eigene grosse Erfindungen, as Goethe calls them,—the precious discoveries of himself and his friends for expressing the inexpressible and defining the undefinable in peculiar forms of their own,—cannot but, as he has voluntarily chosen them and is personally responsible for them, fill his whole mind. He is zealous to do battle for them and affirm them; for in affirming them, he affirms himself, and that is (...)
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  30.  13
    Stephen Jay Gould, "The Pattern of Life's History" Stuart Kauffman: Steve is Extremely Bright, Inventive. He Thoroughly Understands Paleontology; He Thoroughly Understands Evolutionary Biology. He Has.. [REVIEW]
    Stuart Kauffman: Steve is extremely bright, inventive. He thoroughly understands paleontology; he thoroughly understands evolutionary biology. He has performed an enormous service in getting people to think about punctuated equilibrium, because you see the process of stasis/sudden change, which is a puzzle. It's the cessation of change for long periods of time. Since you always have mutations, why don't things continue changing? You either have to say that the particular form is highly adapted, optimal, and exists in a stable environment, (...)
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  31.  23
    Tomis Kapitan (1992). I and You, He and She. Analysis 52 (2):125 - 128.
    In 'You and She*' (ANALYSIS 51.3, June 1991) C.J.F. Williams notes the importance of reflexive pronouns in attributions of propositional attitudes, and claims to improve upon an earlier account of Hector-Neri Castaneda's in [1]. However, to the extent which his remarks are accurate, they reveal nothing that Castaneda hasn't already said, while insofar as they are new, they obliterate distinctions vital to Castaneda's theory. Castaneda called these pronouns quasi-indicators and noted that they function as linguistic devices used for attributing indexical (...)
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  32.  4
    Christine Froula (1984). Pechter's Specter: Milton's Bogey Writ Small; Or, Why Is He Afraid of Virginia Woolf? Critical Inquiry 11 (1):171-178.
    The specter of Mr. Pechter’s complaints haunted me as I wrote “When Eve Reads Milton,” as those friends who helped me to write by continually banishing it can attest. This ghost seemed somehow familiar, a shadow of Milton’s bogey or an echo of that angel in the house who still stalks the precincts of academia. Indeed, if Mr. Pechter did not exist, I confess that I could have invented him, although the specter of my imagining was rather more daunting, with (...)
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  33.  11
    Michael Zammit (1996). He is You Are What I Am: From the Unique to the Universal. Asian Philosophy 6 (2):109 – 115.
    Abstract In the Sanskrit grammar the first person is taken to be that which in other grammars is denoted by the third. Thus the first person in Sanskrit is ?it?, ?he? or ?she?. What is the significance of this? This exploration goes on to inquire into the philosophical significance of the person as emergent from the grammar?cum?philosophy in the light of Advaita Ved?nta. The concept of person, the principle of sounding (per sonare), in the human being, gains depth and is (...)
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  34.  4
    Markus Figueira da Silva (2010). A Noção Epicúrea de Eustatheí­a e a Téchne Hé Ietriké. Princípios 5 (6):147-154.
    Este breve artigo traz em seu bojo a articulaçáo da compreensáo physiologica do corpo-carne em Epicuro com a Techne he Ietrike (Medicina Antiga), com vistas a mostrar o ethos (carater) comum à medicina e a filosofia na antiguidade.
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  35.  4
    Markus Figueira da Silva (1998). A Noção Epicúrea de Eustatheí­a e a Téchne Hé Ietriké. Princípios 5 (6):147-154.
    Este breve artigo traz em seu bojo a articulaçáo da compreensáo physiologica do corpo-carne em Epicuro com a Techne he Ietrike (Medicina Antiga), com vistas a mostrar o ethos (carater) comum à medicina e a filosofia na antiguidade.
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  36.  12
    Robin Hanson, He Who Pays The Piper Must Know The Tune.
    He who pays the piper calls the tune, but he can only succesfully call for a tune that he will recognize upon hearing. Previous models, of two candidates impressing a voter and of firm managers impressing stock speculators, found experts ignoring costly superior information in favor of client preconceptions. Similar result hold when we greatly generalize the agents, choices, information structures, and preferences. When experts must pay to acquire information, have no intrinsic interest in client topics, and can coordinate to (...)
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  37.  1
    Richard E. Creel (1980). Can God Know That He Is God?: RICHARD E. CREEL. Religious Studies 16 (2):195-201.
    While reflecting one day on the enormous difficulties that men have in knowing that there is a God, a completely unexpected and unfamiliar question drifted into my purview – perhaps as a kind of ultimate expression of my philosophical frustration. ‘Indeed’, the question asked, ‘can even God know that he is God?’ At first I thought this query merely amusing. ‘Wouldn't it be funny if God cannot know that he is God! But of course he can.’ So my mind wandered (...)
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  38.  6
    Thomas P. Flint (2001). A Death He Freely Accepted. Faith and Philosophy 18 (1):3-20.
    Traditional Christians face a puzzle concerning the freedom and perfection of Christ. Jesus the man, it seems, must have possessed significant freedom forhim to serve as a moral example for us and for his death to have been truly meritorious. Yet Jesus the Son of God must be incapable of sinning if he is trulydivine. So if Jesus is both human and divine, one of these two attributes - significant freedom or moral perfection - apparently needs to be surrendered. In (...)
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  39.  3
    M. Watkins (2008). Her Conclusions--With Which He Is in Love: Why Hume Would Fancy Anscombe. Christian Bioethics 14 (2):175-186.
    The features of Hume's philosophy which I have mentioned, like many other features of it, would incline me to think that Hume was a mere—brilliant—sophist; and his procedures are certainly sophistical. But I am forced, not to reverse, but to add to, this judgment by a peculiarity of Hume's philosophizing: namely that although he reaches his conclusions—with which he is in love—by sophistical methods, his considerations constantly open up very deep and important problems … hence he is a very profound (...)
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  40.  1
    Pauline Thiele (2010). He Was My Son, Not a Dying Baby. Journal of Medical Ethics 36 (11):646-647.
    Conversing happily with my son we had been driving home when my mobile phone rang. Startled at the sound of my obstetrician's voice I had pulled off to the side of the road. At 18 weeks gestation I was told in a factual tone that the results from my serum screen had come back, indicating that our baby was at increased risk of Trisomy 18. Gripping the steering wheel my head had spun as he talked, explaining that Trisomy 18 was (...)
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  41.  14
    Elaine Hoffman Baruch (1996). She Speaks/He Listens: Women on the French Analyst's Couch. Routledge.
    Although much attention has been given to Jacques Lacan in his rereading of Freud and to French women analysts in their deconstruction of traditional psychoanalysis, little has been available in the US on contemporary male French analysts and their treatment of women. She Speaks/He Listens illustrates the range of thought among some well-known French male psychoanalysts today--from Lacanians to anti-Lacanians to eclectics--with regard to women and sexual difference. Through the interview format, with its possibilities for surprise and spontaneity, the book (...)
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  42. Efrayim Billiṭtser (2005). Sefer Torat Ben Noaḥ: ʻal Seder Ha-Rambam Hilkhot Melakhim P. 8 U-F. 9, Yo. L. Mi-Ket. Y. Ha-Meḥaber ; Sefer Yad Efrayim: ʻal Tsaṿaʼat R. Y. He-Ḥasid, Yo. L. Be-Mahadurah Shelishit Metuḳenet. [REVIEW] Efrayim Bilitser.
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  43. Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) (2007). Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel ... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW] YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
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  44. Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) (2007). Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel. YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
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  45. Yiśraʼel Yosef ben Mosheh Eliʻezer Bronshṭain (ed.) (2007). Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel ... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW] Yiśraʼel Yosef Ben Mosheh Eliʻezer Bronshṭain.
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  46. Steven Carter (1993). He's Scared, She's Scared: Understanding the Hidden Fears That Sabotage Your Relationships. Delacorte Press.
    Available for the first time in paperback, this follow-up to the phenomenally successful Men Who Can't Love tackles the issue of commitmentphobia, that persistent obstacle to truly satisfying contemporary relationships. Authors Stephen Carter and Julia Sokol explore why modern men and women are torn between the desire for intimacy and the equally intense need for independence. Drawing on numerous interviews and real-life scenarios, and written with humor, insight, and the kind of wisdom gained by personal experience, He's Scared, She's Scared (...)
     
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  47. S. Eisenblatt (2011). Sefer Leshon Ḥayim: Bo Yavoʼu Bi-Ḳetsarah Ha-Dinim Ṿeha-Halakhot Ha-Ketuvim Be-Sefer Ḥafets Ḥayim ʻal Hilkhot Leshon Ha-Raʻ U-Rekhilut, Be-Lashon Tsaḥ Ṿe-Ḳal: Ṿe-Nilṿu ʻalaṿ Liḳuṭim Mi-Sifre Halakhah Ṿe-Yirʼah Be-ʻinyanim Elu, Be-Tosefet Heʻarot Neḥutsot le-Maʻaśeh. [REVIEW] [Ḥ. Mo. L.].
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  48. Reuven Gerber (2005). Mahpekhat Ha-Heʼarah: Darko Ha-Ruḥanit Shel Ha-Reʼiyah Ḳuḳ. Hotsaʼat Ha-Sifriyah Ha-Tsiyonit.
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  49. Mosheh Hershberg (2009). Yoshev Ha-Keruvim: Ḥeḳer Ha-Ruaḥ Ha-Yehudit Ha-Meḳorit, He-Hagut Ṿeha-Maḥshavah Ha-Toranit Ha-Otenṭit Be-Nośʼe Emunah, Torah, Geʼulah .. [REVIEW] Mosheh Hershberg.
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  50. Abraham Isaac Kook (ed.) (2008). Nitsotsot: Heʼarot, ʻetsot U-Tovanot ʻa. P. Darko Shel Ha-Reʼiyah Ḳuḳ, Zatsal. Rosh Yehudi.
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