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

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  1. Natural Law, Natural Inclinations & Douglas Flippen (1986). John F. Crosby. New Scholasticism 60 (3).score: 30.0
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  2. Joshua Earlenbaugh & Bernard Molyneux (2009). Intuitions Are Inclinations to Believe. Philosophical Studies 145 (1):89 - 109.score: 20.0
    Advocates of the use of intuitions in philosophy argue that they are treated as evidence because they are evidential. Their opponents agree that they are treated as evidence, but argue that they should not be so used, since they are the wrong kinds of things. In contrast to both, we argue that, despite appearances, intuitions are not treated as evidence in philosophy whether or not they should be. Our positive account is that intuitions are a subclass of inclinations to (...)
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  3. Sean Greenberg (2005). From Canon to Dialectic to Antinomy: Giving Inclinations Their Due. Inquiry 48 (3):232 – 248.score: 18.0
    In a recent paper, Eckart Förster challenges interpreters to explain why in the first Critique practical reason has a canon but no dialectic, whereas in the second Critique, there is not only a dialectic, but an antinomy of practical reason. In the Groundwork, Kant claims that there is a natural dialectic with respect to morality (4:405), a different claim from those advanced in the first and second Critiques. Förster's challenge may therefore be reformulated as the problem of explaining why practical (...)
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  4. Jeff Greenberg, Daniel Sullivan, Spee Kosloff & Sheldon Solomon (2006). Souls Do Not Live by Cognitive Inclinations Alone, but by the Desire to Exist Beyond Death as Well. Behavioral and Brain Sciences 29 (5):474-475.score: 18.0
    Bering's analysis is inadequate because it fails to consider past and present adult soul beliefs and the psychological functions they serve. We suggest that a valid folk psychology of souls must consider features of adult soul beliefs, the unique problem engendered by awareness of death, and terror management findings, in addition to cognitive inclinations toward dualistic and teleological thinking.
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  5. Gregory B. Sadler (2007). Freedom, Inclinations of the Will, and Virtue in Anselm's Moral Th Eory. Proceedings of the American Catholic Philosophical Association 81:91-108.score: 18.0
    Freedom, justice, and inclinations of the will have significant roles in St. Anselm’s moral theory, as does, I argue, virtues and vices, which can be understoodin relation to freedom and justice and as inclinations of the will. The first section of the paper discusses the relationship between freedom, justice, and the will inAnselm’s works. The second part explores Anselm’s distinctions between different aspects of the human will, as will-as-instrument, will-as-use, and will-as-inclination, then examines his further distinction of the (...)
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  6. Anna Greco (2009). Natural Inclinations, Specialization, and the Philosopher-Rulers in Plato's Republic. Ancient Philosophy 29 (1):17-43.score: 15.0
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  7. Germain Grisez (1987). Natural Law and Natural Inclinations. New Scholasticism 61 (3):307-320.score: 15.0
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  8. Cornelius B. Pratt & Gerald W. McLaughlin (1989). Ethical Inclinations of Public Relations Majors. Journal of Mass Media Ethics 4 (1):68 – 91.score: 15.0
    Four primary ethical behaviors are explored in five situations among 258 undergraduate students, mostly in public relations (PR), in two mid?Atlantic public universities. Student self?reported ethical beliefs are found to be multidimensional, with data suggesting interpretations based on theories of reasoned action.
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  9. Douglas Flippen (1986). Natural Law and Natural Inclinations. New Scholasticism 60 (3):284-316.score: 15.0
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  10. Dwight Vate (1963). Kant's Ethics: Universality and the Inclinations. Southern Journal of Philosophy 1 (1):3-7.score: 15.0
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  11. Rodrigo Jungmann de Castro (2010). Is Moral Worth Compatible with Cooperating Inclinations? Princípios 12 (17-18):05-18.score: 15.0
    Algumas passagens bastante controversas dos Fundamentos da Metafísica dos Costumes sáo comumente interpretados como se Kant propusesse a tese de que as ações náo podem ter qualquer valor moral quando estiverem acompanhadas de inclinações ( Neigungen ) favoráveis a tais ações. O que resulta dessa interpretaçáo é uma retrato de Kant como um severo defensor de uma moralidade em que sentimentos de compaixáo e assemelhados nada acrescentam ao valor moral de uma açáo, e em vez disso, o solapam. Neste artigo, (...)
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  12. Barry Gower (1987). Planets and Probability: Daniel Bernouilli on the Inclinations of the Planetary Orbits. Studies in History and Philosophy of Science Part A 18 (4):441-454.score: 15.0
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  13. Rodrigo Jungmann de Castro (2005). Is Moral Worth Compatible with Cooperating Inclinations? Princípios 12 (17-18):05-18.score: 15.0
    la82 12.00 Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-fareast-language:EN-US;} Algumas passagens bastante controversas dos Fundamentos da Metafísica dos Costumes sáo comumente interpretados como se Kant propusesse a tese de que as ações náo podem ter qualquer valor moral quando estiverem acompanhadas de inclinações ( Neigungen ) favoráveis a (...)
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  14. John I. Jenkins (1993). Good and the Object of Natural Inclinations in St. Thomas Aquinas. Medieval Philosophy and Theology 3:62-96.score: 15.0
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  15. Saju Chackalackal (2005). Kant on Inclinations:Alien'orHuman'? Journal of Dharma 30 (1):117.score: 15.0
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  16. R. Mary Hayden (1990). Natural Inclinations and Moral Absolutes. Proceedings of the American Catholic Philosophical Association 64:130-150.score: 15.0
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  17. Paul Hoffman (2012). Reasons, Causes, and Inclinations. In Martin Pickavé & Lisa Shapiro (eds.), Emotion and Cognitive Life in Medieval and Early Modern Philosophy. Oxford University Press. 156.score: 15.0
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  18. M. H. Kramer (2006). Incentives, Interests, and Inclinations: Legal Positivism Redefended. American Journal of Jurisprudence 51 (1):165-178.score: 15.0
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  19. Luiza Palanciuc (2010). Jean-Claude Milner, Înclinatiile criminale ale Europei democratice/ Criminal Inclinations of a Democratic Europe. Journal for the Study of Religions and Ideologies 3 (8):134-139.score: 15.0
    Jean-Claude Milner, Les penchants criminels de l'Europe democratique Paris, Editions Verdier, Collection ́ Le sÈminaire de JÈrusalem a, 2003, 157 p.
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  20. Matthew Levering (2006). Natural Law and Natural Inclinations: Rhonheimer, Pinckaers, McAleer. The Thomist 70 (2):155-201.score: 15.0
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  21. Alexander Meiklejohn (1948). Inclinations and Obligations. Berkeley, Univ. Of California Press.score: 15.0
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  22. Alexander Meiklejohn (1948). Testkey Sbie Inclinations and Obligations Updated 2006-05-11. Berkeley, Univ. Of California Press.score: 15.0
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  23. Howard Pearce (2003). The Dream of Ascent and the Noise of Earth: Paradoxical Inclinations in Euripides's Bacchae, Shakespeare's The Tempest, and Stevens's" Of Modern Poetry". Analecta Husserliana 78:307-324.score: 15.0
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  24. R. Queraltomoreno (1994). The Metaphysical Theory of Inclinations and the Open Universe in the Philosophy of Popper, Karl. Pensamiento 50 (197):235-252.score: 15.0
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  25. G. E. Stevens (1985). Ethical Inclinations of Tomorrow's Managers. Journal of Business Ethics 4 (7):291-296.score: 15.0
     
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  26. A. Vendemiati (1997). Natural Inclinations and the Good. Parallel Readings of Aristotle's' Politica'by Thomas Aquinas and Peter of Auvergne. Rivista di Filosofia Neo-Scolastica 89 (2-3):299-316.score: 15.0
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  27. Hossein Yahyazadeh (2010). The Effects of Family Factors on Drug Abuse Inclinations. Social Research 2 (5):123-142.score: 15.0
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  28. Joshua Earlenbaugh & Bernard Molyneux (2009). If Intuitions Must Be Evidential Then Philosophy is in Big Trouble. Studia Philosophica Estonica 2 (2):35-53.score: 9.0
    Many philosophers claim that intuitions are evidential. Yet it is hard to see how introspecting one's mental states could provide evidence for such synthetic truths as those concerning, for example, the abstract and the counterfactual. Such considerations have sometimes been taken to lead to mentalism---the view that philosophy must concern itself only with matters of concept application or other mind-dependent topics suited to a contemplative approach---but this provides us with a poor account of what it is that philosophers take themselves (...)
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  29. Arthur L. Miller & Richard Sheldon (1969). Magnitude Estimation of Average Length and Average Inclination. Journal of Experimental Psychology 81 (1):16.score: 7.0
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  30. Paolo Palmieri (2011). A History of Galileo's Inclined Plane Experiment and its Philosophical Implications. Edwin Mellen Press.score: 7.0
     
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  31. N. J. Wade (1972). Effect of Forward Head Inclination on Visual Orientation During Lateral Body Tilt. Journal of Experimental Psychology 96 (1):203.score: 7.0
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  32. Tamar Schapiro (2009). The Nature of Inclination. Ethics 119 (2):229–256.score: 6.0
    There is a puzzle in the very notion of passive motivation ("passion" or "inclination"). To be motivated is not simply to be moved from the outside. Motivation is in some sense self-movement. But how can an agent be passive with respect to her own motivation? How is passive motivation possible? In this paper I defend the ancient view that inclination stems from a motivational source independent of reason, a motivational source that is both agential and nonrational.
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  33. T. Ryan Byerly (2012). It Seems Like There Aren't Any Seemings. Philosophia 40 (4):771-782.score: 6.0
    Abstract I argue that the two primary motivations in the literature for positing seemings as sui generis mental states are insufficient to motivate this view. Because of this, epistemological views which attempt to put seemings to work don’t go far enough. It would be better to do the same work by appealing to what makes seeming talk true rather than simply appealing to seeming talk. Content Type Journal Article Pages 1-12 DOI 10.1007/s11406-012-9363-8 Authors T. Ryan Byerly, Department of Philosophy, Baylor (...)
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  34. Jason Brennan (2008). What If Kant Had Had a Cognitive Theory of the Emotions? In Valerio Hrsg v. Rohden, Ricardo Terra & Guido Almeida (eds.), Recht und Frieden in der Philosophie Kants. Walter de Gruyter. 1--219.score: 5.0
    Emotional cognitivists, such as the Stoics and Aristotle, hold that emotions have cognitive content, whereas noncognitivists, like Plato and Kant, believe the emotions to be nonrational bodily movements. I ask, taking Martha Nussbaum's account of cognitivism, what if Kant had become convinced of a cognitive theory of the emotions, what changes would this require in his moral philosophy. Surprisingly, since this represents a radical shift in his psychology, it changes almost nothing. I show that Kant's account of continence, virtue, the (...)
     
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  35. Andrews Reath (1989). Kant's Theory of Moral Sensibility. Respect for the Moral Law and the Influence of Inclination. Kant-Studien 80 (1-4):284-302.score: 5.0
  36. Jens Timmermann (2009). Acting From Duty: Inclination, Reason and Moral Worth. In , Kant's Groundwork of the Metaphysics of Morals: A Critical Guide. Cambridge University Press.score: 5.0
    Section I of Kant's Groundwork of the Metaphysics of Morals is meant to lead us from our everyday conception of morality to the supreme principle of all moral action, officially christened the ‘categorical imperative’ some twenty Academy pages further into the treatise. It is quite striking that in this first section Kant dispenses with the notorious technical language that pervades not just other parts of the Groundwork but also most of the remaining philosophical writings of the critical period. The mere (...)
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  37. George Schrader (1968). Kant and Kierkegaard on Duty and Inclination. Journal of Philosophy 65 (21):688-701.score: 5.0
  38. Jonathan Schofer (2003). The Redaction of Desire: Structure and Editing of Rabbinic Teachings Concerning Ye#Duser ("Inclination"). Journal of Jewish Thought and Philosophy 12 (1):19-53.score: 5.0
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  39. Richard E. Aquila (1984). Duty and Inclination: The Fundamentals of Morality Discussed and Redefined with Special Regard to Kant and Schiller. [REVIEW] Husserl Studies 1 (1):307-330.score: 5.0
  40. Storrs McCall (1985). Incline Without Necessitating. Dialogue 24 (04):589-.score: 5.0
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  41. Jonathan Schofer (2003). The Redaction of Desire: Structure and Editing of Rabbinic Teachings Concerning Ye#Duser ("Inclination"). Journal of Jewish Thought and Philosophy 12 (1):19-53.score: 5.0
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  42. André Gombay (1985). Necessitate Without Inclining. Dialogue 24 (04):579-.score: 5.0
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  43. T. E. Wilkerson (1973). Duty, Inclination and Morals. Philosophical Quarterly 23 (90):28-40.score: 5.0
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  44. N. J. H. Dent (1974). Duty and Inclination. Mind 83 (332):552-570.score: 5.0
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  45. Michel Varro, Simon Stevin & Galileo Galilei (2008). Egidio Festa and Sophie Roux1 the Enigma of the Inclined Plane From Heron to Galileo. Boston Studies in the Philosophy of Science 195:195.score: 5.0
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  46. Alan R. White (1960). Inclination. Analysis 21 (2):40 - 42.score: 5.0
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  47. Robert M. Geraci (2012). Video Games and the Transhuman Inclination. Zygon 47 (4):735-756.score: 5.0
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  48. René Görtzen (1991). Duty and Inclination: The Phenomenological Value Ethics of Hans Reiner. [REVIEW] Journal of Value Inquiry 25 (2):119-145.score: 5.0
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  49. John Arthur Passmore (1937). Reason and Inclination. Australasian Journal of Philosophy 15 (1):24 – 38.score: 5.0
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  50. Bruce Kimball (1988). The Inclination of Modern Jurists to Associate Lawyers with Doctors: Plato's Response inGorgias 464–465. [REVIEW] Journal of Medical Humanities and Bioethics 9 (1):17-31.score: 5.0
    From the turn of the century, jurists have tended to associate lawyers with doctors as professionals and tried to ground this association in an analogy between law and medicine. Paradoxically, such comparisons suggest that American law and medicine are not analogous, while an analogy proposed by Plato illumines more fundamental respects in which law and medicine might be truly analogous.
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