Search results for 'Zhuran You A. G. Rud' (try it on Scholar)

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  1.  25
    Zhuran You & A. G. Rud (2010). A Model of Dewey's Moral Imagination for Service Learning: Theoretical Explorations and Implications for Practice in Higher Education. Education and Culture 26 (2):36-51.
    Moral education through service learning at post-secondary level is an important but under-researched field. Most existing studies center on its learning outcomes like academic progress, personal development, communication, and leadership skills, with only a few evaluating the moral development of college students participating in service-learning projects. The lack of study on moral development in service learning indicates a need for clarification of the theoretical underpinnings of service learning, John Dewey's ideas on moral growth, in particular his model of moral imagination (...)
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  2.  13
    Zhuran You A. G. Rud (2010). A Model of Dewey's Moral Imagination for Service Learning: Theoretical Explorations and Implications for Practice in Higher Education. Education and Culture 26 (2):36-51.
  3.  1
    A. G. Rud (2010). Editor's Note: A Time of Transition. Education and Culture 26 (1):1-2.
    I have enjoyed my six years as editor of this journal. I was pleased to be able to bring the journal to Purdue University Press and learn how to produce a first-rate academic journal. From the early days of choosing a cover design, to supervising my graduate assistant Jiwon Kim as she expertly sought indexing services, to acquiring an ISSN number, to being lucky to convince David Granger to become the book review editor and, with the next issue, editor, I (...)
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  4.  1
    A. G. Rud (1998). Binding Halves of the Self: RD Laing and a Troubled Adolescent. Journal of Thought 33:95-100.
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  5. G. E. M. Anscombe (1984). Were You a Zygote?: G. E. M. Anscombe. Royal Institute of Philosophy Supplement 18:111-115.
    The usual way for new cells to come into being is by division of old cells. So the zygote, which is a—new—single cell formed from two, the sperm and ovum, is an exception. Textbooks of human genetics usually say that this new cell is beginning of a new human individual. What this indicates is that they suddenly forget about identical twins.
     
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  6.  31
    Colin M. Macleod (2002). If You're an Egalitarian, How Come You're so Rich? G. A. Cohen. Harvard University Press, 2000, XI + 233 Pages. [REVIEW] Economics and Philosophy 18 (2):351-385.
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  7. Daniel Weinstock (2000). G.A. Cohen, If You're An Egalitarian, How Come You're So Rich? [REVIEW] Philosophy in Review 20:405-407.
     
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  8.  8
    Elisabeth Boetzkes (2002). If You're an Egalitarian, How Come You're So Rich? G. A. Cohen Cambridge, MA: Harvard University Press, 2000, Xii + 233 Pp., $35.00. [REVIEW] Dialogue 41 (02):386-.
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  9.  2
    Sean Sayers (2000). Review of G.A. Cohen, If You're an Egalitarian, How Come You're so Rich? [REVIEW] Radical Philosophy 104 (104):39-41.
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  10. Ian Carter, Michael Otsuka & Francesco Saverio Trincia (2001). Discussione Su "If You're an Egalitarian, How Come You're So Rich?" di G.A. Cohen. Iride 14 (3):609-634.
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  11. Akihiro Kanamori (2005). G Ödel has Emphasized the Important Role That His Philosophical Views Had Played in His Discoveries. Thus, in a Letter to Hao Wang of December 7, 1967, Explaining Why Skolem and Others Had Not Obtained the Completeness Theorem for Predicate Calculus, Gödel Wrote: This Blindness (or Prejudice, or Whatever You May Call It) of Logicians. [REVIEW] Bulletin of Symbolic Logic 11 (2).
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  12. Tim van Gelder, "Heads I Win, Tails You Lose": A Foray Into the Psychology of Philosophy.
    One of the classic papers of Australian feminist philosophy is G. Lloyd's "The Man of Reason" (Lloyd, 1979). The main concern of this paper is the alleged maleness of the Man of Reason, i.e., the thesis that our philosophical tradition in some deep way associates the concepts rational and male. Lloyd claims that her main goal is to bring this "undoubted" thesis "into clearer focus" (p.18), and indeed she makes no strenuous effort to demonstrate that the to-be-clarified thesis is actually (...)
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  13.  13
    G. DimaGgio, P. Lysaker, A. CArcione, G. Nicolo & A. SemerAri (2008). Know Yourself and You Shall Know the Other… to a Certain Extent: Multiple Paths of Influence of Self-Reflection on Mindreading☆. Consciousness and Cognition 17 (3):778-789.
    Social and neurocognitive research suggests that thinking about one’s own thinking and thinking about the thinking of others—termed ‘mindreading’, ‘metacognition’, ‘social cognition’ or ‘mentalizing’ are not identical activities. The ability though to think about thinking in the first person is nevertheless related to the ability to think about other’s thoughts in the third person. Unclear is how these phenomena influence one another. In this review, we explore how self-reflection and autobiographical memory influence the capacity to think about the thoughts and (...)
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  14.  1
    J. G. Thornton, H. M. McNamara & I. A. Montague (1994). Would You Rather Be a 'Birth' or a 'Genetic' Mother? If so, How Much? Journal of Medical Ethics 20 (2):87-92.
    Judges face difficult choices when the birth and genetic mothers of a child are separate people who dispute maternal access; the views of the general population may help them. Fifty women were asked whether, if they were infertile and could have only one child, they would prefer to be birth mothers (to carry a baby which was not genetically theirs) or genetic mothers (to have another woman carry their genetic baby). Similarly, fifty men were asked about their preference for a (...)
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  15. S. Andrew Schroeder (2011). You Don't Have to Do What's Best! (A Problem for Consequentialists and Other Teleologists). In Mark Timmons (ed.), Oxford Studies in Normative Ethics, vol. 1. Oxford University Press
    Define teleology as the view that requirements hold in virtue of facts about value or goodness. Teleological views are quite popular, and in fact some philosophers (e.g. Dreier, Smith) argue that all (plausible) moral theories can be understood teleologically. I argue, however, that certain well-known cases show that the teleologist must at minimum assume that there are certain facts that an agent ought to know, and that this means that requirements can't, in general, hold in virtue of facts about value (...)
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  16.  9
    Yvan I. Russell & Steve Phelps (2013). How Do You Measure Pleasure? A Discussion About Intrinsic Costs and Benefits in Primate Allogrooming. Biology and Philosophy 28 (6):1005-1020.
    Social grooming is an important element of social life in terrestrial primates, inducing the putative benefits of β-endorphin stimulation and group harmony and cohesion. Implicit in many analyses of grooming (e.g. biological markets) are the assumptions of costs and benefits to grooming behaviour. Here, in a review of literature, we investigate the proximate costs and benefits of grooming, as a potentially useful explanatory substrate to the well-documented ultimate (functional) explanations. We find that the hedonic benefits of grooming are well documented. (...)
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  17. Aaron Ridley (1998/1999). R.G. Collingwood: A Philosophy of Art. Phoenix.
    Many philosophers have been interested in aesthetics, but Collingwood was passionate about art. His theories were never merely theoretical: aesthetics for him was a vivid, vibrant thing, to be experienced immediately in worked paint and in sculptured stones, in poetry and music. Art and life were no dichotomy for Collingwood - for how could you have one without the other? Works of art were created in and for the real world, to be enjoyed by real people, to enchant to enhance. (...)
     
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  18.  18
    Rik Crutzen, Linda de Kruif & Nanne K. de Vries (2012). You Never Get a Second Chance to Make a First Impression: The Effect of Visual Complexity on Intention to Use Websites. Interaction Studies 13 (3):469-477.
    Websites (e.g. intervention websites targeting health risk behaviors) can be effective in achieving their goals if they are used. The actual use, however, is often very low. This study aimed to assess the effect of visual complexity on intention to use websites, by using within-subjects manipulations of visual complexity and cognitive load (1097 trials, N = 93). The results indicate that high visual complexity has a negative effect on intention to use websites ( F (1, 1095) = 14.81, p < (...)
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  19.  34
    G. E. M. Anscombe (1984). Were You a Zygote? Royal Institute of Philosophy Lectures 18:111-115.
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  20. Christopher G. Framarin (2006). The Desire You Are Required to Get Rid Of: A Functionalist Analysis of Desire in the Bhagavadgita. Philosophy East and West 56 (4):604-+.
    : Nisk?makarma is generally understood nonliterally as action done without desire of a certain sort. It is argued here that all desires are prohibited by nisk?makarma. Two objections are considered: (1) desire is a necessary condition of action, and (2) the Indian tradition as a whole accepts desire as a necessary condition of action. A distinction is drawn here between a goal and a desire, and it is argued that goals.
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  21.  9
    David Granger (2010). Editor's Note. Education and Culture 26 (2):1-2.
    It was my great pleasure to take over for A. G. Rud this past summer as editor of Education and Culture. As you are well aware, A. G. did an exceptional job during his distinguished tenure as editor, enhancing the profile and overall quality of the journal in numerous ways. In his first editor's note after moving the journal to Purdue University Press (volume 20, issue 2), A. G. wrote of his interest in "seeking out scholars who are examining not (...)
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  22.  1
    Evan G. DeRenzo (2015). A Clinical Ethicist's Thank‐You. Hastings Center Report 45 (6):5-6.
    A commentary on “Must We Be Courageous?,” by Ann Hamric, John Arras, and Margaret Mohrmann, in the May-June 2015 issue.
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  23.  3
    Stephen G. Henry, Jane H. Forman & Michael D. Fetters (2011). 'How Do You Know What Aunt Martha Looks Like?' A Video Elicitation Study Exploring Tacit Clues in Doctor–Patient Interactions. Journal of Evaluation in Clinical Practice 17 (5):933-939.
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  24.  64
    Nicholas Vrousalis (2010). G. A. Cohen's Vision of Socialism. Journal of Ethics 14 (3-4):185-216.
    This essay is an attempt to piece together the elements of G. A. Cohen's thought on the theory of socialism during his long intellectual voyage from Marxism to political philosophy. It begins from his theory of the maldistribution of freedom under capitalism, moves onto his critique of libertarian property rights, to his diagnosis of the “deep inegalitarian” structure of John Rawls' theory and concludes with his rejection of the “cheap” fraternity promulgated by liberal egalitarianism. The paper's exegetical contention is that (...)
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  25.  17
    Michele Bocchiola & Federico Zuolo (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-Offs. Philosophical Papers 42 (1):1 - 24.
    (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-offs. Philosophical Papers: Vol. 42, No. 1, pp. 1-24. doi: 10.1080/05568641.2013.774721.
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  26. David Rondel (2012). G.A. Cohen and the Logic of Egalitarian Congruence. Socialist Studies 8 (1):82-100.
    In this article, I argue that G. A. Cohen’s defense of the feminist slogan, “The personal is political”, his argument against Rawls’s restriction of principles of justice to the basic structure of society, depends for its intelligibility on the ability to distinguish—with reasonable but perhaps not perfect precision—between those situations in which what Nancy Rosenblum has called “the logic of congruence” is validly invoked and those in which it is not. More importantly, I suggest that the philosophical shape of Cohen’s (...)
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  27. Alexander Kaufman (ed.) (2014). Distributive Justice and Access to Advantage: G. A. Cohen's Egalitarianism. Cambridge University Press.
    G. A. Cohen was one of the world's leading political theorists. He was noted, in particular, for his contributions to the literature of egalitarian justice. Cohen's classic writings offer one of the most influential responses to the currency of the egalitarian justice question - the question, that is, of whether egalitarians should seek to equalize welfare, resources, opportunity, or some other indicator of well-being. Underlying Cohen's argument is the intuition that the purpose of egalitarianism is to eliminate disadvantage for which (...)
     
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  28.  3
    Michael H. G. Hoffmann & Wolff-Michael Roth (2005). What You Should Know to Survive in Knowledge Societies: On a Semiotic Understanding of ‘Knowledge’. Semiotica 2005 (157):105-142.
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  29.  2
    Laura B. Dunn, Jinger G. Hoop, Sahana Misra, Stephanie R. Fisher & Laura Weiss Roberts (2011). “A Feeling That You’Re Helping”: Proxy Decision Making for Alzheimer’s Research. Narrative Inquiry in Bioethics 1 (2):107-122.
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  30.  3
    Michael G. Lloyd (1996). Have You Had a Long-Distance Therapeutic Relationship? You Will. Ethics and Behavior 6 (2):170 – 172.
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  31. G. Morgan (1993). You Say You Want a Revolution. Think: The Magazine on Critical and Creative Thinking, Gr. K 8.
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  32. G. J. Povar (1994). "'How Do You Catch a Cloud and Pin It Down?"(With Apologies to Rogers and Hammerstein): A Commentary on Layson and Colleagues. Journal of Clinical Ethics 5 (3):253.
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  33.  2
    Attila Tanyi (2015). G. A. Cohen Why Socialism? című könyvéről (On G. A. Cohen’s Why Socialism?). In Balázs Böcskei & Miklós Sebők (eds.), Ötven könyv, amelyet minden baloldalinak ismernie kell (Fifty Books Everyone on the Left Should Know About). Kossuth 266-271.
    This is a short, critical introduction to Cohen's book and argument: that socialism is justified on several grounds contrary to common opinion. I present Cohen's arguments together with some potential problems as well as responses to them.
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  34.  37
    Kyle Johannsen (2014). Lectures on the History of Moral and Political Philosophy G.A. Cohen; Edited by Jonathan Wolff Princeton: Princeton University Press, 2014; V + 360 Pp. $35.00. [REVIEW] Dialogue 53 (3):575-7.
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  35. N. Vrousalis (2012). Jazz Bands, Camping Trips and Decommodification: G. A. Cohen on Community. Socialist Studies 8 (1):141-163.
  36.  55
    Kyle Johannsen (2011). On the Currency of Egalitarian Justice, and Other Essays in Political Philosophy G. A. Cohen; EDITED BY Michael Otsuka Princeton: Princeton University Press, 2011, Xiv + 268 Pp., $24.95 (Paperback), $85.00 (Hardcover). [REVIEW] Dialogue 50 (4):783-5.
  37. Daniel Koltonski (forthcoming). A Good Friend Will Help You Move a Body: Friendship and the Problem of Moral Disagreement. Philosophical Review.
    On the shared-­ends account of close friendship, proper care for a friend as an agent requires seeing yourself as having important reasons to accommodate and promote the friend’s valuable ends for her own sake. However, that friends share ends doesn't inoculate them against disagreements about how to pursue those ends. This paper defends the claim that, in certain circumstances of reasonable disagreement, proper care for a friend as a practical and moral agent sometimes requires allowing her judgment to decide what (...)
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  38.  6
    A. G. Lee (1961). A. G. Carrington: Aspects of Martial's Epigrams. Pp. 125. Eton: Shakespeare Head Press, 1960. Cloth, 15s. Net. The Classical Review 11 (03):298-299.
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  39.  2
    Marina McCoy (2014). Conversation and Self-Sufficiency in Plato by A. G. Long (Review). Journal of the History of Philosophy 52 (4):836-837.
    A. G. Long’s slender but significant volume traces a line in the Platonic dialogues from Socratic conversation to dialogical thought. Long’s broader project is to explore the concept that conversation is relevant to philosophy. However, the book’s main focus is more restricted to two ideas: first, whether one needs others to do philosophy, and if so, why; and second, how Socratic conversation connects to the self-sufficient exploration of ideas. Implicit in the book is perhaps also an exploration of how the (...)
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  40. Kurt Gdel & Stanford Unviersity of Mathematics (2003). Kurt Gdel: Collected Works: Volume Iv: Selected Correspondence, a-G. Clarendon Press.
    Kurt Gdel was the most outstanding logician of the 20th century and a giant in the field. This book is part of a five volume set that makes available all of Gdel's writings. The first three volumes, already published, consist of the papers and essays of Gdel. The final two volumes of the set deal with Gdel's correspondence with his contemporary mathematicians, this fourth volume consists of material from correspondents from A-G.
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  41. A. G. Javadekar & S. R. Bhatt (eds.) (1985). Reality, Knowledge, and Value: Essays in Honour of Professor A.G. Javadekar. Bharatiya Vidya Prakashan.
     
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  42. A. A. G. Peters (1993). Recht Als Kritische Discussie Een Selectie Uit Het Werk van A.A.G. Peters. Monograph Collection (Matt - Pseudo).
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  43.  31
    Ambrosio Velasco G.�mez (2011). Book Review of 'Interpretar y Argumentar' by Mar�a G. Navarro. [REVIEW] Theoria 24:103-106.
  44. Neera Badhwar, Is Realism Really Bad for You? A Realistic Response Neera K. Badhwar 25th November, 2007.
    I. Introduction 1.1 Realism about oneself and one’s circumstances has long been regarded as a hallmark of mental health and authentic happiness by philosophers and psychologists. It has also long invited skepticism from some quarters. Recently, this skepticism has found new support in the work of some social psychologists, who claim that far from being essential for mental health or happiness, realism can be bad for you. Certain positive illusions about yourself, they say, are more conducive to health and happiness (...)
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  45. Thomas A. Goudge, John G. Slater, Fred Wilson & L. W. Sumner (1981). Pragmatism and Purpose Essays Presented to Thomas A. Goudge /Edited by L.W. Sumner, John G. Slater, Fred Wilson. --. --. Monograph Collection (Matt - Pseudo).
     
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  46. Anthony G. Greenwald, Bernard J. Baars, John R. Pani, Mahzarin R. Banaji, J. Passchier, William P. Banks, Elizabeth Ligon Bjork, A. E. Bonebakker, Timothy L. Hubbard & Roger Ratcliff (1996). A G McKoon, Gail, 500 Merikle, Philip M., 525 Andrade, Jackie, 562 Goshen-Gottstein, Yonatan, Mori, Monica, 91 117 Graf, Peter, 91 B P. [REVIEW] Consciousness and Cognition 5:606.
     
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  47.  28
    Zbigniew Nerczuk (2002). Posłowie w: H.-G. Gadamer, Idea dobra w dyskusji między Platonem a Arystotelesem (Die Idee des guten zwischen Platon und Aristoteles). Wydawnictwo Antyk.
    This is the afterword in H.-G. Gadamer, Idea dobra w dyskusji między Platonem a Arystotelesem (Die Idee des guten zwischen Platon und Aristoteles).
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  48. Chris Tucker (2014). If Dogmatists Have a Problem with Cognitive Penetration, You Do Too. Dialectica 68 (1):35-62.
    Perceptual dogmatism holds that if it perceptually seems to S that P, then S thereby has prima facie perceptual justification for P. But suppose Wishful Willy's desire for gold cognitively penetrates his perceptual experience and makes it seem to him that the yellow object is a gold nugget. Intuitively, his desire-penetrated seeming can't provide him with prima facie justification for thinking that the object is gold. If this intuitive response is correct, dogmatists have a problem. But if dogmatists have a (...)
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  49.  28
    Tom G. Palmer (1998). G. A. Cohen on Self‐Ownership, Property, and Equality. Critical Review 12 (3):225-251.
    Abstract G.A. Cohen has produced an influential criticism of libertarian?ism that posits joint ownership of everything in the world other than labor, with each joint owner having a veto right over any potential use of the world. According to Cohen, in that world rationality would require that wealth be divided equally, with no differential accorded to talent, ability, or effort. A closer examination shows that Cohen's argument rests on two central errors of reasoning and does not support his egalitarian conclusions, (...)
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  50.  5
    Richard A. Epstein (1998). The Right Set of Simple Rules: A Short Reply to Frederick Schauer and Comment on G. A. Cohen. Critical Review 12 (3):305-318.
    Abstract In Simple Rules for a Complex World, I outlined a set of legal rules that facilitate just and efficient social interactions among individuals. Frederick Schauer's critique of my book ignores the specific implications of my system in favor of a general critique of simplicity that overlooks the dangers to liberty when complex rules confer vast discretion on public figures. He also does not refer to the nonlibertarian features of my system that allow for overcoming holdout positions. These ?take (...)
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