Results for 'William K. Estes'

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  1.  46
    Toward a statistical theory of learning.William K. Estes - 1950 - Psychological Review 57 (2):94-107.
  2.  27
    Toward a statistical theory of learning.William K. Estes - 1994 - Psychological Review 101 (2):282-289.
  3.  7
    Classification and Cognition.William K. Estes - 1996 - Oxford University Press USA.
    "Sets a standard for rigor, parsimony and theoretical elegance in cognitive modeling....Offers a coherent and predictive system for tackling both specific and general issues." --Science.
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  4. Memory, perception, and decision in letter identification.William K. Estes - 1975 - In Robert L. Solso (ed.), Information Processing and Cognition: The Loyola Symposium. Lawrence Erlbaum.
     
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  5.  23
    A study of motivating conditions necessary for secondary reinforcement.William K. Estes - 1949 - Journal of Experimental Psychology 39 (3):306.
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  6.  23
    Effects of competing reactions on the conditioning curve for bar pressing.William K. Estes - 1950 - Journal of Experimental Psychology 40 (2):200.
  7.  15
    Mental psychophysics of categorization and decision.William K. Estes - 1992 - In H. G. Geissler, S. W. Link & J. T. Townsend (eds.), Cognition, Information Processing, and Psychophysics: Basic Issues. Lawrence Erlbaum. pp. 123--139.
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  8.  28
    Discriminative conditioning. II. Effects of a Pavlovian conditioned stimulus upon a subsequently established operant response. [REVIEW]William K. Estes - 1948 - Journal of Experimental Psychology 38 (2):173.
  9.  88
    Beneficence/Benevolence: WILLIAM K. FRANKENA.William K. Frankena - 1987 - Social Philosophy and Policy 4 (2):1-20.
    I begin with a note about moral goodness as a quality, disposition, or trait of a person or human being. This has at least two different senses, one wider and one narrower. Aristotle remarked that the Greek term we translate as justice sometimes meant simply virtue or goodness as applied to a person and sometimes meant only a certain virtue or kind of goodness. The same thing is true of our word “goodness.” Sometimes being a good person means having all (...)
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  10.  35
    Ethics.William K. Frankena - 1963 - Englewood Cliffs, N.J.,: Prentice-Hall.
    Normative theories of obligation, moral and nonmoral value, and meta-ethical issues and theories are considered.
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  11.  49
    The Methods of Ethics, Edition 7, Page 92, Note 1: William K. Frankena.William K. Frankena - 2000 - Utilitas 12 (3):278-290.
    This essay, one of the last that Frankena wrote, provides a scrupulously detailed exploration of the various possible meanings of one of Sidgwick's most famous footnotes in the Methods Long intrigued by what Sidgwick had in mind when he said that he would explain how it came about that for moderns it is not tautologous to claim that one's own good is one's only reasonable ultimate end, Frankena uses this note as a point of departure for a penetrating review of (...)
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  12.  34
    The Definition of Good.William K. Frankena & A. C. Ewing - 1948 - Philosophical Review 57 (6):605.
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  13.  19
    An Introduction to Social Psychology.William K. Wright - 1912 - Philosophical Review 21:242.
  14. Reduction by molecular genetics.William K. Goosens - 1978 - Philosophy of Science 45 (1):73-95.
    Taking reduction in the traditional deductive sense, the programmatic claim that most of genetics can be reduced by molecular genetics is defended as feasible and significant. Arguments by Ruse and Hull that either the relationship is replacement or at best a weaker form of reduction are shown to rest on a mixture of historical and logical confusions about the nature of the theories involved.
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  15. Values, health, and medicine.William K. Goosens - 1980 - Philosophy of Science 47 (1):100-115.
    This paper argues for the importance of approaching medicine, as a theoretical science, through values. The normative concepts of benefit and harm are held to provide a framework for the analysis of medicine which reflects the obligations of the doctor-patient relationship, suffices to define the key concept of medical relevance, yields a general necessary condition for the basic concepts of medicine, explains the role of such nonnormative conceptions as discomfort, dysfunction, and incapacity, and avoids the mistakes of other normative approaches (...)
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  16.  29
    The Ethics of Respect for Persons.William K. Frankena - 1986 - Philosophical Topics 14 (2):149-167.
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  17. The concept of morality.William K. Frankena - 1966 - Journal of Philosophy 63 (21):688-696.
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  18.  64
    Ethics, 2nd edition.William K. Frankena - 1973 - Prentice-Hall.
  19.  61
    Thinking about Morality.William K. Frankena - 1982 - Philosophical Review 91 (3):454-457.
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  20. The Ethics of Love Conceived as an Ethics of Virtue.William K. Frankena - 1973 - Journal of Religious Ethics 1:21 - 36.
    This paper analyzes in some detail what an ethics of love would be like if interpreted rigorously as an ethics of being rather than of doing. It delineates the metaethical structure of such an ethics and suggests the characteristics of love appropriate to the structure. The author then indicates some problems that arise for such an ethical theory.
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  21.  96
    The Ethics of Respect for Persons.William K. Frankena - 1986 - Philosophical Topics 14 (2):149-167.
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  22. Underlying trait terms.William K. Goosens - 1977 - In Stephen P. Schwartz (ed.), Naming, necessity, and natural kinds. Ithaca [N.Y.]: Cornell University Press. pp. 13--41.
     
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  23. Three historical philosophies of education: Aristotle, Kant, Dewey.William K. Frankena - 1965 - Chicago,: Scott, Foresman.
  24.  26
    Moral Philosophy at Mid-Century.William K. Frankena - 1951 - Philosophical Review 60 (1):44-55.
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  25.  93
    Sidgwick and the Dualism of Practical Reason.William K. Frankena - 1974 - The Monist 58 (3):449-467.
    It is well known that Sidgwick finished his examination of “the methods of ethics” in some difficulty. Just what that difficulty was and how he came to be in it, we shall see in due course. This paper is written in the conviction that what he was doing is worth looking at again in the context of contemporary discussion.
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  26.  48
    Some Beliefs about Justice.William K. Frankena - unknown
    This is the text of The Lindley Lecture for 1961, given by William K. Frankena, an American philosopher.
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  27.  34
    MacIntyre and Modern Morality. [REVIEW]William K. Frankena - 1983 - Ethics 93 (3):579-587.
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  28.  99
    Wettstein on definite descriptions.William K. Blackburn - 1988 - Philosophical Studies 53 (2):263 - 278.
    I critically examine an argument, due to howard wettstein, purporting to show that sentences containing definite descriptions are semantically ambiguous between referential and attributive readings. Wettstein argues that many sentences containing nonidentifying descriptions--descriptions that apply to more than one object--cannot be given a Russellian analysis, and that the descriptions in these sentences should be understood as directly referential terms. But because Wettstein does not justify treating referential uses of nonidentifying descriptions differently than attributive uses of nonidentifying descriptions, his argument fails.
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  29.  19
    Introductory readings in ethics.William K. Frankena - 1974 - Englewood Cliffs, N.J.,: Prentice-Hall. Edited by John T. Granrose.
  30.  14
    Thinking about Morality.William K. Frankena - 1980 - University of Michigan Press.
    An expansion of 3 lectures presented by the author in 1978 at the University of Michigan.
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  31. Space exploration and environmental issues.William K. Hartmann - 1984 - Environmental Ethics 6 (3):227-239.
    New discoveries about materials and solar energy raise the possibility of a long-tenn shift of mining, refining, and manufacturing from Earth’s surface to locations outside Earth’s ecosphere, allowing Earth to begin to relax back toward its natural state. A little-discussed ambivalence toward the potential of space exploration exists among environmentalists. One camp sees it as a human adventure that may allow a bold initiative to improve Earth; another camp shies away from “heavy technology” and thus distrusts efforts as massive as (...)
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  32. Value and valuation.William K. Frankena - 1967 - In Paul Edwards (ed.), The Encyclopedia of philosophy. New York,: Macmillan. pp. 8--229.
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  33.  57
    Main trends in recent philosophy: Moral philosophy at mid-century.William K. Frankena - 1951 - Philosophical Review 60 (1):44-55.
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  34.  80
    Natural and inalienable rights.William K. Frankena - 1955 - Philosophical Review 64 (2):212-232.
  35. Causal chains and counterfactuals.William K. Goosens - 1979 - Journal of Philosophy 76 (9):489-495.
  36.  90
    Prichard and the Ethics of Virtue, Notes on a Footnote.William K. Frankena - 1970 - The Monist 54 (1):1-17.
    In this paper I tee off from a footnote in prichard's article, "is moral philosophy based on a mistake?" in it he contrasts living under the aegis of moral obligation and moral goodness with living under the aegis of virtue. Using prichard's terms I try to say what an ethics of virtue as versus one of duty and moral goodness would be like. Then I try to see what prichard's case against the former and for the latter would be like, (...)
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  37. Spinoza on the knowledge of good and evil.William K. Frankena - 1977 - Philosophia 7 (1):15-44.
  38.  23
    Some Basic Results in the Theory of ω-Stable Theories.Williams K. Forrest - 1979 - Mathematical Logic Quarterly 25 (33):513-520.
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  39. The Smith-Watson System of Memory & Mental Training, by W.K. Smith and A. Watson.William K. Smith & Alfred Watson - 1892
     
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  40.  7
    Ethics and the Moral Life.William K. Frankena - 1959 - Philosophical Review 68 (3):380.
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  41.  20
    Educational Values and Goals.William K. Frankena - 1968 - The Monist 52 (1):1-10.
    There has been much impatience with what R. S. Peters calls “the endless talk about the aims of education,” but this talk continues to go on, and we are invited to add to it on this happy occasion. Indeed, those who deny that education has ends or that educators must have aims seem always to end up talking about much the same thing in a slightly different idiom. At any rate, I am quite ready, at least on this occasion, to (...)
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  42.  12
    Kantian Ethics Today.William K. Frankena - 1990 - Journal of Philosophical Research 15:47-55.
    Kantian ethics is both very much alive and very much under attack in recent moral philosophy, and so I propose to review some of the discussion, though I must say in advance that my review will have to be incomplete and oversimplified in various ways.
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  43.  7
    Lecture I.William K. Frankena - 1980 - The Monist 63 (1):3-26.
    Some centuries ago most moral philosophy was written by theologians, almost none of it by professional philosophers in our sense, and one of the questions most debated was whether morality could or could not be founded on “an independent bottom”, that is, on a basis other than that provided by revealed religion. This was a many-sided question and would be interesting to discuss in the sense or senses in which it was then taken. In a way, I assumed an affirmative (...)
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  44.  6
    Lecture I.William K. Frankena - 1980 - The Monist 63 (1):3-26.
    It may have nothing to do with Women's Lib, but it is interesting to note that most of the women philosophers of today are at least partly moral philosophers, and that of those who are, all or almost all are critical of what I shall call the Main Line taken by morality and moral philosophy in “modern” times. This is particularly true of Anscombe and Foot in the papers that are the occasion for this discussion. They both hold that “modern (...)
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  45.  20
    Lecture I.William K. Frankena - 1980 - The Monist 63 (1):3-26.
    Today, as so often in the past, there is much ado about morality. Theologians, psychologists, social scientists, journalists, novelists, students, drop-outs, women's libbers, and people on the street are all asking pointed questions about it. Some are for de-moralizing society and the individual, asking either whether an individual should try to be moral or to assume a morality if he has it not, and if so why; or even whether our society should have a morality at all or has any (...)
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  46.  7
    Maclntyre On Defining Morality.William K. Frankena - 1958 - Philosophy 33 (125):158-167.
    IN “What Morality is Not”, Philosophy, XXXII, Mr. Alasdair Maclntyre argues against the view, now common, “that universal–izability is of the essence of moral valuation”. On page 331 he uses an argument which is an adaptation and extension of Moore's naturalistic fallacy argument, and which is generalizable. As Moore's argument, if cogent, holds against all definitions of “good”, “right”, etc., so Maclntyre's argument, if good, holds against all definitions of “moral” and “morality”. For this reason I shall examine his argument, (...)
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  47. On Careering in Philosophy.William K. Frankena - 1988 - Proceedings and Addresses of the American Philosophical Association 62:259.
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  48.  7
    Philosophy of Education.William K. Frankena - 1965 - Macmillan College.
  49.  37
    The Philosopher's Attack on Morality.William K. Frankena - 1974 - Philosophy 49 (190):345-356.
    Morality has been getting a great deal of looking at in recent years by philosophers, theologians, psychologists, social scientists, journalists, and novelists, as well as by people, especially students, women, and young people, on the street. Much of this investigation has been aimed at redesigning morality or developing a ‘new morality’, and some of it at doing away with morality entirely and replacing it with something else, with the something elses ranging all the way from love, through religion, sincerity, authenticity, (...)
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  50.  12
    Under What Net?William K. Frankena - 1973 - Philosophy 48 (186):319-326.
    In Morality and Art Mrs Foot characterizes the formalist position about morality as holding ‘that a man can choose for himself, so long as he meets the formal requirements of generality and consistency, what his ultimate moral principles are to be’, and says, quite rightly in my opinion, that it is indefensible, ‘implying as it does that we might recognize as a moral system some entirely pointless set of prohibitions or taboos, or activities such as clapping one's hands, not even (...)
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