Results for 'William Keli 19I. Akina'

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  1. Roger T. Ames's Confucian Role Ethics: A Model of Treating the Text on Its Own Terms.William Keli’I. Akina - 2012 - Frontiers of Philosophy in China 7 (4):600-603.
     
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  2.  37
    Human Rights Ideology as Endemic in Chinese Philosophy: Classical Confucian and Mohist Perspectives.Haiming Wen & William Keli’I. Akina - 2012 - Asian Philosophy 22 (4):387-413.
    This article counters the popular misunderstanding that China lacks a conception of human rights in its philosophical heritage. The authors demonstrate that even divergent traditions such as Classical Confucianism and Mohism provide strong and pervasive antecedents for human rights ideology, and both have much to contribute to the contemporary Chinese articulation of human rights theory and practice. The first part of the article shows that traditional Confucian values have the capacity to produce a social environment in which rights outcomes are (...)
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  3.  26
    A Naturalist Version of Confucian Morality for Human Rights.Wen Haiming & William Keli’I. Akina - 2012 - Asian Philosophy 22 (1):1-14.
    This article analyzes the source of Confucian universal morality and human dignity from the perspective of the classic saying, ?what follows the dao is good, and what dao forms is nature? (jishan chengxing) found in the Great Commentaries of the Book of Changes. From a Classical Confucian perspective, human nature is generated by the natural dao of tian, so human dignity and morality also emerge from the natural dao of tian. This article discusses the relationship between the Confucian dao of (...)
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  4. Fang Keli Wen Ji =.Keli Fang - 2005 - Shanghai Ci Shu Chu Ban She.
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  5.  10
    A Bilateral Advantage for Storage in Visual Working Memory.Akina Umemoto, Trafton Drew, Edward F. Ester & Edward Awh - 2010 - Cognition 117 (1):69-79.
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  6. The Writings of William James: A Comprehensive Edition.William James - 1967 - New York: University of Chicago Press.
  7. William Whewell's Theory of Scientific Method.William Whewell & Robert E. Butts - 1968 - University of Pittsburgh Press.
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  8.  10
    A Bilateral Advantage for Storage in Visual Working Memory.Edward Awh Akina Umemoto, Trafton Drew, Edward F. Ester - 2010 - Cognition 117 (1):69.
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  9.  12
    William James in Focus: Willing to Believe.William J. Gavin - 2013 - Indiana University Press.
    Distilling the main currents of James's thought, William J. Gavin focuses on "latent" and "manifest" ideas in James to disclose the notion of "will to believe," which courses through his work.
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  10. William James's Radical Reconstruction of Philosophy.William James & Charlene Haddock Seigfried - 1992 - Transactions of the Charles S. Peirce Society 28 (1):145-156.
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  11. The Correspondence of William James.William James - 1992 - University Press of Virginia.
    v. 1. William and Henry, 1861-1884 -- v. 2. William and Henry, 1885-1896 -- v. 3. William and Henry, 1897-1910 -- v. 4. 1856-1877 -- v. 5. 1878-1884 -- v. 6. 1885-1889 -- v. 7. 1890-1894 -- v. 8. 1895-June 1899 -- v. 9. July 1899-1901 -- v. 10. 1902-March 1905 -- v. 11. April 1905-March 1908 -- v. 12. April 1908-August 1910.
     
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  12. William James and Gestalt Psychology.William D. Woody - 1999 - Journal of Mind and Behavior 20 (1):79-92.
    To date, there have been only two scholarly papers devoted to a comparison of Gestalt psychology with the psychology of William James. An early paper by Mary Whiton Calkins called attention to numerous similarities between these two schools of thought. However, a more recent paper by Mary Henle argues that the ideas of William James, as presented in The Principles of Psychology, are irrelevant to Gestalt psychology. In what follows, this claim is evaluated both in terms of The (...)
     
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  13. The Letters of William James.William James - 1926 - Little, Brown & Co.
     
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  14. The Writings of William James: A Comprehensive Edition, Including an Annotated Bibliography Updated Through 1977.William James - 1977 - University of Chicago Press.
    In his introduction to this collection, John representative. McDermott presents James's thinking in all its manifestations, stressing the importance of radical empiricism and placing into perspective the doctrines of pragmatism and the will to believe. The critical periods of James's life are highlighted to illuminate the development of his philosophical and psychological thought. The anthology features representive selections from The Principles of Psychology, The Will to Believe , and The Variety of Religious Experience in addition to the complete Essays in (...)
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  15. Xian Dai Xin Ru Xue Yu Zhongguo Xian Dai Hua.Keli Fang - 2008 - Changchun Chu Ban She.
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  16. Zhongguo Zhe Xue He 21 Shi Ji Wen Ming Zou Xiang: Di 12 Jie Guo Ji Zhongguo Zhe Xue Da Hui Lun Wen Ji Zhi Si = Chinese Philosophy and the Trends of the 21st Century Civilization. [REVIEW]Keli Fang (ed.) - 2003 - Shang Wu Yin Shu Guan.
     
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  17. Keli KonstituciJos inteRpRetaviMo aspeKtai: veRtybinių (MoRalinių) aRguMentų galiMybė iR Ribos.Gediminas Mesonis - 2009 - Jurisprudencija: Mokslo darbu žurnalas 116 (2):45-59.
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  18.  39
    Does God Have Beliefs?: WILLIAM P. ALSTON.William P. Alston - 1986 - Religious Studies 22 (3-4):287-306.
    Beliefs are freely attributed to God nowadays in Anglo–American philosophical theology. This practice undoubtedly reflects the twentieth–century popularity of the view that knowledge consists of true justified belief . The connection is frequently made explicit. If knowledge is true justified belief then whatever God knows He believes. It would seem that much recent talk of divine beliefs stems from Nelson Pike's widely discussed article, ‘Divine Omniscience and Voluntary Action’. In this essay Pike develops a version of the classic argument for (...)
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  19.  16
    William Wilberforce on the Idea of Negro Inferiority.William Baker - 1970 - Journal of the History of Ideas 31 (3):433.
  20.  8
    William Cullen and the Teaching of Chemistry—II.William P. D. Wightman - 1956 - Annals of Science 12 (3):192-205.
  21.  41
    Mysticism and Sense Perception: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1973 - Religious Studies 9 (3):257-278.
    In this paper I propose to examine the cognitive status of mystical experience. There are, I think, three distinct but overlapping sorts of religious experience. In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which can be described as an undifferentiated unity. Introvertive (...)
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  22. William James's Philosophy: A New Perspective.William James & Marcus Peter Ford - 1982 - Transactions of the Charles S. Peirce Society 19 (1):111-115.
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  23.  18
    Is Law Coercive?: William A. Edmundson.William A. Edmundson - 1995 - Legal Theory 1 (1):81-111.
    That law is coercive is something we all more or less take for granted. It is an assumption so rooted in our ways of thinking that it is taken as a given of social reality, an uncontroversial datum. Because it is so regarded, it is infrequently stated, and when it is, it is stated without any hint of possible complications or qualifications. I will call this the “prereflective view,” and I want to examine it with the care it deserves.
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  24.  21
    Divine Simplicity: WILLIAM E. MANN.William E. Mann - 1982 - Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  25.  30
    God, Modality, and Morality, by William E. Mann. [REVIEW]William F. Vallicella - 2016 - Faith and Philosophy 33 (3):374-381.
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  26. William James and the Reinstatement of the Vague.William Joseph GAVIN - 1992 - Temple University Press.
     
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  27.  94
    William James Pragmatism in Focus.William James & Doris Olin (eds.) - 1992 - Routledge.
    The original 1907 text is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
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  28.  18
    Religious ‘Seeing-As’: WILLIAM L. REESE.William L. Reese - 1978 - Religious Studies 14 (1):73-87.
    The conceptual framework of religion is more like the frame of a picture than the frame of a house; and what goes on within the frame is other than conceptual. This is the hypothesis motivating the analysis which follows. Given the hypothesis, the problem is to conceive what religion is - this other-than-conceptual enterprise which tends to attract conceptual frames. A possible answer is available in Wittgensteinian ‘seeing-as’. A number of philosophers of religion have recently exercised this option. The present (...)
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  29.  20
    Cosmopolitan Altruism*: WILLIAM A. GALSTON.William A. Galston - 1993 - Social Philosophy and Policy 10 (1):118-134.
    This essay focuses on what I shall call “cosmopolitan altruism”—the motivationally effective desire to assist needy or endangered strangers. Section I describes recent research that confirms the existence of this phenomenon. Section II places it within interlocking sets of moral typologies that distinguish among forms of altruism along dimensions of scope, interests risked, motivational source, and baseline of moral judgment. Section III explores some of the relationships between altruism—a concept rooted in modern moral philosophy and Christianity—and the understanding of virtue (...)
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  30.  46
    Defining ‘Gratuitous Evil’: A Response to Alan R. Rhoda: William Hasker.William Hasker - 2010 - Religious Studies 46 (3):303-309.
    In his article, ‘Gratuitous evil and divine providence’, Alan Rhoda claims to have produced an uncontroversial theological premise for the evidential argument from evil. I argue that his premise is by no means uncontroversial among theists, and I doubt that any premise can be found that is both uncontroversial and useful for the argument from evil.
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  31. Perspectives on the Philosophy of William P. Alston.William P. Alston, Carl Ginet, Alvin I. Goldman, John Greco, George I. Mavrodes, Philip L. Quinn, Alessandra Tanesini, Nicholas Wolterstorff, Linda Zagzebski & Laurence BonJour - 2005 - Rowman & Littlefield Publishers.
    One of the most influential analytic philosophers of the late twentieth century, William P. Alston is a leading light in epistemology, philosophy of religion, and the philosophy of language. In this volume, twelve leading philosophers critically discuss the central topics of his work in these areas, including perception, epistemic circularity, justification, the problem of religious diversity, and truth.
     
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  32. The Moral Philosophy of William James.William James - 1969 - New York: Crowell.
     
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  33.  32
    Games Lawyers Play: Legal Discovery and Social Epistemology: William J. Talbott and Alvin I. Goldman.William J. Talbott - 1998 - Legal Theory 4 (2):93-163.
    In the movie Regarding Henry, the main character, Henry Turner, is a lawyer who suffers brain damage as a result of being shot during a robbery. Before being wounded, the Old Henry Turner had been a successful lawyer, admired as a fierce competitor and well-known for his killer instinct. As a result of the injury to his brain, the New Henry Turner loses the personality traits that had made the Old Henry such a formidable adversary.
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  34.  31
    Pluralist Constitutionalism: William A. Galston.William A. Galston - 2011 - Social Philosophy and Policy 28 (1):228-241.
    This essay explores the ways in which a broadly pluralist outlook can help illuminate longstanding issues of constitutional theory and practice. It begins with a common-sense understanding of pluralism as the diversity of observed practices within a general category. It turns out that many assumptions Americans and others often make about constitutional essentials are valid only locally but not generically. The essay then turns to pluralism in a more technical and philosophical sense—specifically, the account of value pluralism adumbrated by Isaiah (...)
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  35.  7
    Kur’ân’daki̇ fuâd keli̇mesi̇ üzeri̇ne bi̇r değerlendi̇rme.Hatice Avci - forthcoming - Dini Araştırmalar.
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  36.  12
    The Influence of Immigration Terminology on Attribution and Empathy.Joshua F. Hoops & Keli Braitman - 2018 - Critical Discourse Studies 16 (2):149-161.
    ABSTRACTWe report the findings of an experimental study that tested the contributions of semiotic and critical discourse studies on immigration. Two-way analyses of variance were conducted to examine the effects of immigration terminology on measures of attribution and empathy. Our experiment revealed a statistically significant difference in attribution. Participants who received a narrative prompt with the term ‘illegal immigrant’ evaluated the character's situation with internal attribution, and thus deserving of any negative outcomes, such as racial profiling, deportation, and separation from (...)
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  37.  20
    PANC's Na Serra Do Japi.Eloisa Lourenço Lopes, Keli De Araujo Rocha, Eliene Bernardes, Guilherme Henrique de Luna & Jaine Naiara de Oliveira - 2017 - Agora 19 (1):113.
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  38.  13
    William James and the Right to Over-Believe.William Lad Sessions - 1981 - Philosophy Research Archives 7:996-1045.
    William James's essay, "The Will to Believe," is interpreted as a philosophical argument for two conclusions: Some over-beliefs—i.e., beliefs going beyond the available evidence—are rationally justified under certain conditions; and "The Religious Hypothesis" is justified for some people under these conditions. Section I defends viewing James as presenting arguments, Sections II-III try to formulate the dual conclusions more precisely, and Section IT defends this reading against alternative interpretations. Section 7, the heart of the paper, elaborates five logically distinct arguments (...)
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  39.  14
    William of Sherwood's Treatise on Syncategorematic Words.William Sherwood - 1968 - Minneapolis, University of Minnesota Press.
    Translator's Introduction This book may be studied independently, but in several respects it is a companion volume to my William of Sherwood's Introduction ...
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  40. Political Writings of William Morris.William Morris & A. L. Morton - 1984 - Science and Society 48 (4):496-499.
  41. An Irenic Idea About Metaphor: William G. Lycan.William G. Lycan - 2013 - Philosophy 88 (1):5-32.
    Donald Davidson notoriously rejected ‘metaphorical meaning’ and denied the existence of linguistic mechanisms by which metaphorical significance is conveyed. He contended that the meanings metaphorical sentences have are just their literal meanings, though metaphorical utterances may brute-causally have important cognitive effects. Contrastingly, John Searle offers a Gricean account of metaphor as an elaborated kind of implicature, and defends metaphorical meaning as speaker-meaning. Each of those positions is subject to very telling objections from the other's point of view. This paper proposes (...)
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  42.  34
    Free Will and the Burden of Proof: William G. Lycan.William G. Lycan - 2003 - Royal Institute of Philosophy Supplement 53:107-122.
    Here are some things that are widely believed about free will and determinism. Free will is prima facie incompatible with determinism. The incompatibility is logical or at least conceptual or a priori. A compatibilist needs to explain how free will can co-exist with determinism, paradigmatically by offering an analysis of ‘free’ action that is demonstrably compatible with determinism. Free will is not impugned by quantum in determinism, at least not in the same decisive way that it is impugned by determinism. (...)
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  43. Is Hypocrisy a Problem for Consequentialism?: William H. Shaw.William H. Shaw - 1999 - Utilitas 11 (3):340-346.
    Eldon Soifer and Béla Szabados argue that hypocrisy poses a problem for consequentialism because the hypocrite, in pretending to live up to a norm he or she does not really accept, acts in ways that have good results. They argue, however, that consequentialists can meet this challenge and show the wrongness of hypocrisy by adopting a desirefulfilment version of their theory. This essay raises some doubts about Soifer and Szabados's proposal and argues that consequentialism has no difficulty coming to grips (...)
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  44.  97
    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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  45.  63
    Explanatory Priority: Transitive and Unequivocal, a Reply to William Craig.William Hasker - 1997 - Philosophy and Phenomenological Research 57 (2):389-393.
    According to William Craig, the notion of explanatory priority is the Achilles' heel of Robert Adams' argument against Molinism. Specifically, Craig contends that (1) the notion of explanatory priority is employed equivocally in the argument; (2) Adams is guilty of conflating reasons and causes; and (3) one of the intermediate conclusions of the argument is invalidly inferred, as can be seen by a counterexample. I argue that Craig is mistaken on all counts, and that Adams' argument emerges unscathed.
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  46.  25
    Biddhist Emptiness in the Ethics and Aesthetics of Watsuji Tetsurō*: WILLIAM R. LAFLEUR.William R. Lafleur - 1978 - Religious Studies 14 (2):237-250.
    During the past few decades a growing interest in what is often called the ‘Kyoto School’ of philosophy has evidenced itself here and there in the West, especially in discussions of comparative religious thought and in the pages of journals which are sensitive, in the post-colonial world, to the value of giving attention to contemporary thought that originates outside the Anglo-American and continental contexts. What has made the so-called Kyoto School especially interesting is the fact that those thinkers identified with (...)
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  47. Structure and the Metaphysics of Mind: How Hylomorphism Solves the Mind-Body Problem.William Jaworski - 2016 - Oxford University Press UK.
    William Jaworski shows how hylomorphism can be used to solve mind-body problems--the question of how thought, feeling, perception, and other mental phenomena fit into the physical world. Hylomorphism claims that structure is a basic ontological and explanatory principle, and is responsible for individuals being the kinds of things they are, and having the powers or capacities they have. From a hylomorphic perspective, mind-body problems are byproducts of a worldview that rejects structure, and which lacks a basic principle which distinguishes (...)
     
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  48.  10
    Deception and the Trinity: A Rejoinder to Tuggy: William Hasker.William Hasker - 2011 - Religious Studies 47 (1):117-120.
    Dale Tuggy argues that his divine-deception argument against Social Trinitarianism remains unscathed, in spite of my recent objections. I maintain that his argument is question-begging and exegetically weak, and does not succeed in refuting Social Trinitarianism.
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  49.  21
    William H. Emory: Soldier-Scientist by David L. Norris; James C. Milligan; Odie B. Faulk. [REVIEW]William Goetzmann - 2000 - Isis 91:164-165.
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  50. William S. Robinson, Brains and People: An Essay on Mentality and Its Causal Conditions Reviewed By.William Seager - 1990 - Philosophy in Review 10 (6):252-255.
     
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