Results for 'Lisa Forman'

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  1.  8
    Doreen Evenden. The Midwives of Seventeenth‐Century London. Xviii + 260 Pp., Illus., Figs., Tables, Apps., Bibl., Index. New York: Cambridge University Press, 2000. $64.95. [REVIEW]Lisa Forman Cody - 2003 - Isis 94 (2):378-379.
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  2.  3
    Lisa Forman Cody. Birthing the Nation: Sex, Science, and the Conception of Eighteenth‐Century Britons. Xx + 353 Pp., Figs., Bibl., Index. Oxford/New York: Oxford University Press, 2005. £55. [REVIEW]Ludmilla Jordanova - 2006 - Isis 97 (3):555-556.
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  3.  57
    Through Students' Eyes: Ethical and Professional Issues Identified by Third-Year Medical Students During Clerkships: Table 1.Lauris C. Kaldjian, Marcy E. Rosenbaum, Laura A. Shinkunas, Jerold C. Woodhead, Lisa M. Antes, Jane A. Rowat & Valerie L. Forman-Hoffman - 2012 - Journal of Medical Ethics 38 (2):130-132.
    Backround Education in ethics and professionalism should reflect the realities medical students encounter in the hospital and clinic. Method We performed content analyses on Case Observation and Assessments (COAs) written by third-year medical students about ethical and professional issues encountered during their internal medicine and paediatrics clinical clerkships. Results A cohort of 141 third-year medical students wrote 272 COAs. Content analyses identified 35 subcategories of ethical and professional issues within 7 major domains: decisions regarding treatment (31.4%), communication (21.4%), professional duties (...)
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  4.  31
    Ensuring Reasonable Health: Health Rights, the Judiciary, and South African HIV/AIDS Policy.Lisa Forman - 2005 - Journal of Law, Medicine and Ethics 33 (4):711-724.
  5.  10
    Ensuring Reasonable Health: Health Rights, the Judiciary, and South African HIV/AIDS Policy.Lisa Forman - 2005 - Journal of Law, Medicine and Ethics 33 (4):711-724.
  6.  15
    To the Editor.Benjamin Mason Meier & Lisa Forman - 2010 - Hastings Center Report 40 (3):4-5.
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  7.  36
    Reply: Bagger and the Ghosts of GAA: ROBERT K. C. FORMAN.Robert K. C. Forman - 1991 - Religious Studies 27 (3):413-420.
    I am grateful for Mr Bagger's thoughtful remarks, as well as those of Professors Cousins, Smith, Katz, and Gimello at a recent American Academy of Religion panel devoted to The Problem of Pure Consciousness . But I cannot help but be struck by the tone of Mr Bagger's notice. As one colleague communicated to me after reading the piece, this is one of the most gratuitously rude pieces he had ever seen! If our book is really as bad as all (...)
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  8.  20
    Lisa A. Shabel. Mathematics in Kant's Critical Philosophy: Reflections on Mathematical Practice. Studies in Philosophy Outstanding Dissertations, Robert Nozick, Ed. New York & London: Routledge, 2003. ISBN 0-415-93955-0. Pp. 178. [REVIEW]Lisa Shabel - 2007 - Philosophia Mathematica 15 (3):366-386.
    In this interesting and engaging book, Shabel offers an interpretation of Kant's philosophy of mathematics as expressed in his critical writings. Shabel's analysis is based on the insight that Kant's philosophical standpoint on mathematics cannot be understood without an investigation into his perception of mathematical practice in the seventeenth and eighteenth centuries. She aims to illuminate Kant's theory of the construction of concepts in pure intuition—the basis for his conclusion that mathematical knowledge is synthetic a priori. She does this through (...)
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  9. Denise Riley and Lisa Baraitser in Conversation.Lisa Baraitser - 2020 - Feminist Theory 21 (3):339-349.
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  10. Interview: Mary E. Hunt with Lisa Isherwood.Lisa Isherwood - 2000 - Feminist Theology 8 (24):98-104.
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  11. Interview: Rosemary Radford Ruether with Lisa Isherwood.Lisa Isherwood - 2000 - Feminist Theology 8 (24):105-116.
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  12. Kant on Moral Freedom and Moral Slavery.David Forman - 2012 - Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other (...)
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  13. Second Nature and Spirit: Hegel on the Role of Habit in the Appearance of Perceptual Consciousness.David Forman - 2010 - Southern Journal of Philosophy 48 (4):325-352.
    Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that incipient spirit retains (...)
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  14. Weimar Culture, Causality, and Quantum Theory, 1918-1927: Adaptation by German Physicists and Mathematicians to a Hostile Intellectual Environment. [REVIEW]Paul Forman - 1971 - Historical Studies in the Physical Sciences 3 (1).
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  15. Autonomy as Second Nature: On McDowell's Aristotelian Naturalism.David Forman - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (6):563-580.
    The concept of second nature plays a central role in McDowell's project of reconciling thought's external constraint with its spontaneity or autonomy: our conceptual capacities are natural in the sense that they are fully integrated into the natural world, but they are a second nature to us since they are not reducible to elements that are intelligible apart from those conceptual capacities. Rather than offering a theory of second nature and an account of how we acquire one, McDowell suggests that (...)
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  16. Leibniz and the Stoics: Fate, Freedom, and Providence.David Forman - 2016 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. Routledge. pp. 226-242.
  17. The Problem of Pure Consciousness: Mysticism and Philosophy.R. Forman (ed.) - 1990 - Oxford University Press.
    Are mystical experiences primarily formed by the mystic's cultural background and concepts, as modern day "constructivists" maintain, or do mystics in some way transcend language, belief, and culturally conditioned expectations? Do mystical experiences differ in the different religious traditions, as "pluralists" contend, or are they identical across cultures? Twelve contributors here attempt to answer these questions through close examination of a particular form of mystical experience, "Pure Consciousness"--the experience of being awake but devoid of intentional content for consciousness. The contributors (...)
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  18. Kant’s Moderate Cynicism and the Harmony Between Virtue and Worldly Happiness.David Forman - 2016 - Journal of the History of Philosophy 54 (1):75-109.
    For Kant, any authentic moral demands are wholly distinct from the demands of prudence. This has led critics to complain that Kantian moral demands are incompatible with our human nature as happiness-seekers. Kant’s defenders have pointed out, correctly, that Kant can and does assert that it is permissible, at least in principle, to pursue our own happiness. But this response does not eliminate the worry that a life organized around the pursuit of virtue might turn out to be one from (...)
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  19.  29
    ‘Girl Talk’ , or Marginalising Feminist Critical Praxis Lisa Jardine.Lisa Jardine - 1986 - Oxford Literary Review 8 (1):208-217.
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  20.  48
    Review of Lisa A. Eckenwiler and Felicia G. Cohn, Eds., The Ethics of Bioethics.1. [REVIEW]Lisa Rasmussen - 2008 - American Journal of Bioethics 8 (7):53-54.
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  21. Learning and the Necessity of Non-Conceptual Content in Sellars's Empiricism and the Philosophy of Mind.David Forman - 2006 - In Michael P. Wolf & Mark Lance (eds.), The Self-Correcting Enterprise: Essays on Wilfrid Sellars. Rodopi. pp. 115-145.
    For Sellars, the possibility of empirical knowledge presupposes the existence of "sense impressions" in the perceiver, i.e., non-conceptual states of perceptual consciousness. But this role for sense impressions does not implicate Sellars' account in the Myth of the Given: sense impressions do not stand in a justificatory relation to instances of perceptual knowledge; their existence is rather a condition for the possibility of the acquisition of empirical concepts. Sellars suggests that learning empirical concepts presupposes that we can remember certain past (...)
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  22.  41
    The Innate Capacity: Mysticism, Psychology, and Philosophy.Robert K. C. Forman (ed.) - 1998 - Oxford University Press.
    This is a sequel to Forman's well-received collection, The Problems of Pure Consciousness (OUP 1990). The essays in this previous volume argued that some mystical experiences do not seem to be formed or shaped by the language system--a thesis that stands in sharp contrast to the constructivist school, which holds that all mysticism is the product of a cultural and linguistic process. In The Innate Capacity, the same scholars put forward a hypothesis about the formative causes of these "pure (...)
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  23.  11
    cognizing Postmodernity: Helps For Historians – Of Science Especially.Paul Forman - 2010 - Berichte Zur Wissenschaftsgeschichte 33 (2):157-175.
    erkennung der Postmodernität: Hilfen für Historiker – und Historiker der Wissenschaften im Besonderen. Ausgehend von einer Unterscheidung zwischen der Postmodernit?t als einer von der Modernit?t durch eine breite Umkehr ihrer kulturellen Grundannahmen abgegrenzten historischen Ära und dem Postmodernismus – einer von den selbsternannten Postmodernisten in der frühen Postmodernität angenommenen intellektuellen Attitüde – thematisiert der Aufsatz zwei grundsätzliche Charakteristika der Postmodernität: Erstens die Umkehrung der kulturellen Rangfolge von Wissenschaft und Technik, worin Postmodernität und Postmodernismus übereinstimmen. Zweitens die Ablösung des Ideals eines (...)
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  24. Free Will and the Freedom of the Sage in Leibniz and the Stoics.David Forman - 2008 - History of Philosophy Quarterly 25 (3):203-219.
  25.  53
    What Does Mysticism Have to Teach Us About Consciousness?R. Forman - 1998 - In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Journal of Consciousness Studies. MIT Press. pp. 185-201.
    One of the most exciting aspects of this journal, of which I am proud to be an executive editor, is that it has become a venue in which so many distinct fields can interact on a single question, that of consciousness. I know of no other question, or journal, which has brought together so many voices, from so many fields, to swirl around a single topic. It is exciting both to provide a forum and to be a part of this (...)
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  26. Principled and Unprincipled Maxims.David Forman - 2012 - Kant-Studien 103 (3):318-336.
    Kant frequently speaks as if all voluntary actions arise from our maxims as the subjective principles of our practical reason. But, as Michael Albrecht has pointed out, Kant also occasionally speaks as if it is only the rare person of “character” who acts according to principles or maxims. I argue that Kant’s seemingly contradictory claims on this front result from the fact that there are two fundamentally different ways that maxims of action can figure in the deliberation of the agent: (...)
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  27. What Does Mysticism Have to Teach Us About Consciousness?Robert Forman - 1998 - Journal of Consciousness Studies 5 (2):185-201.
    One of the most exciting aspects of this journal, of which I am proud to be an executive editor, is that it has become a venue in which so many distinct fields can interact on a single question, that of consciousness. I know of no other question, or journal, which has brought together so many voices, from so many fields, to swirl around a single topic. It is exciting both to provide a forum and to be a part of this (...)
     
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  28.  19
    Sympathy in Space(S): Adam Smith on Proximity.Fonna Forman-Barzilai - 2005 - Political Theory 33 (2):189 - 217.
    In this essay the author explores the relation between sympathy and proximity in Adam Smith's Theory of Moral Sentiments. The essay proceeds in two parts. First, the author demonstrates that Smith's description of our various attachments and affections, and the inevitable conflicts among them, draws us into the rich spatial texture of sympathetic response and stimulates further inquiry into a variety of spaces in which sympathetic activity takes place. In the second part, the author explores three such spaces-the physical, the (...)
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  29.  13
    Independence, Not Transcendence, for the Historian of Science.Paul Forman - 1991 - Isis 82 (1):71-86.
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  30.  12
    Scientific Internationalism and the Weimar Physicists: The Ideology and Its Manipulation in Germany After World War I.Paul Forman - 1973 - Isis 64:150-180.
  31. Introduction: Mysticism, Constructivism, and Forgetting.Robert Kc Forman - 1990 - In R. Forman (ed.), The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.
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  32.  12
    Sympathy in Space.Fonna Forman-Barzilai - 2005 - Political Theory 33 (2):189-217.
    In this essay the author explores the relation between sympathy and proximity in Adam Smith’s Theory of Moral Sentiments. The essay proceeds in two parts. First, the author demonstrates that Smith’s description of our various attachments and affections, and the inevitable conflicts among them, draws us into the rich spatial texture of sympathetic response and stimulates further inquiry into a variety of spaces in which sympathetic activity takes place. In the second part, the author explores three such spaces—the physical, the (...)
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  33.  6
    Independence, Not Transcendence, for the Historian of Science.Paul Forman - 1991 - Isis 82:71-86.
  34. Appetimus Sub Ratione Boni: Kant’s Practical Principles Between Crusius and Leibniz.David Forman - 2013 - In Stefano Bacin, Alfredo Ferrarin, Claudio La Rocca & Margit Ruffing (eds.), Kant und die Philosophie in weltbürgerlicher Absicht. de Gruyter. pp. 323-334.
  35.  37
    Paramārtha and Modern Constructivists on Mysticism: Epistemological Monomorphism Versus Duomorphism.Robert K. C. Forman - 1989 - Philosophy East and West 39 (4):393-418.
  36.  16
    The Financial Support and Political Alignment of Physicists in Weimar Germany.Paul Forman - 1974 - Minerva 12 (1):39-66.
  37.  34
    Pure Consciousness Events and Mysticism.Robert K. C. Forman - 1986 - Sophia 25 (1):49-58.
  38.  5
    The Doublet Riddle and Atomic Physics Circa 1924.Paul Forman - 1968 - Isis 59 (2):156-174.
  39.  6
    The Doublet Riddle and Atomic Physics Circa 1924.Paul Forman - 1968 - Isis 59:156-174.
  40.  33
    Of Deserts and Doors: Methodology of the Study of Mysticism. [REVIEW]Robert K. C. Forman - 1993 - Sophia 32 (1):31-44.
  41.  22
    Of Capsules and Carts: Mysticism, Language and the Via Negativa.Robert Kc Forman - 1994 - Journal of Consciousness Studies 1 (1):38-49.
    While a surprising number of people, both religious and non-religious, have had deep and significant mystical experiences, scholars have reached little agreement about their cause and character. Many analyze mystical experiences as if they are formed by the same linguistic processes that shape ordinary experiences. This paper shows that this is based on a misunderstanding, for these experiences result from letting go of language. The paper concludes that we need to think about mystical experiences - and what they have to (...)
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  42. A Conference and a Question1.Robert Kc Forman - 2010 - Journal of Consciousness Studies 17 (5-6):183-88.
  43.  62
    The Construction of Mystical Experience.Robert K. C. Forman - 1988 - Faith and Philosophy 5 (3):254-267.
    Capitalizing on the constructivist approach developed by philosophers and psychologists, Steven Katz argues that mystical experience is in part constructed, shaped and colored by the concepts and beliefs which the mystic brings to it. Merits and problems of this constructivist account of mysticism are discussed. The approach is seen to be ill-suited to explain the novelties and surprises for which mysticism is renowned. A new model is suggested: that mysticism is produced by a process similar to forgetting. Two forms of (...)
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  44.  39
    Adam Smith as Globalization Theorist.Fonna Forman‐Barzilai - 2000 - Critical Review 14 (4):391-419.
    In the Theory of Moral Sentiments, Adam Smith observed that we live in a fundamentally conflictual world. Although he held that we are creatures who sympathize, he also observed that our sympathy seems to be constrained by geographical limits. Accordingly, traditional theories of cosmopolitanism were implausible; yet, as a moral philosopher, Smith attempted to reconcile his bleak description of the world with his eagerness for international peace. Smith believed that commercial intercourse among self?interested nations would emulate sympathy on a global (...)
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  45.  25
    A Watershed Event.Robert Forman - 2008 - Journal of Consciousness Studies 15 (8):110-115.
    Neuroscience, Consciousness and Spirituality Conference, July 2-4, 2008, Freiburg Germany.
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  46.  23
    The Emergence of Contextualism in Rousseau's Political Thought: The Case of Parisian Theatre in the Lettre a D'Alembert.F. Forman-Barzilai - 2003 - History of Political Thought 24 (3):435-464.
    In this article, I address Rousseau's evolution as a political thinker between the years 1750 and 1753, during which time his critics challenged him to square the radical implications of his Discours sur les sciences et les arts with the realities of eighteenth-century European life. It was in the course of replying to his critics that Rousseau first adopted what I refer to as a more contextual orientation to political institutions. I argue that Rousseau's ostensibly Montesquieuian turn in the replies (...)
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  47.  26
    Molecular Beam Measurements of Nuclear Moments Before Magnetic Resonance. Part I: I. I. Rabi and Deflecting Magnets to 1938. [REVIEW]Paul Forman - 1998 - Annals of Science 55 (2):111-160.
    Investigation of the origin and function of three magnets from I. I. Rabi's laboratory at Columbia University leads to a closer inquiry into the early history of molecular beam evaluations of the angular momenta and magnetic moments of atomic nuclei than has been undertaken heretofore. The resulting insights into the background and the course of Rabi's research programme would probably not have occurred without the orientation enforced by these artifacts.
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  48.  20
    Of Heapers, Splitters and Academic Woodpiles in the Study of Intense Religious Experiences.Robert K. C. Forman - 1996 - Sophia 35 (1):73-100.
    This paper is a revised version of a talk I delivered to the American Academy of Religion Mysticism Group's Panel on Attachments and Letting Go, San Francisco, November, 1992.
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  49.  44
    'How Do You Know What Aunt Martha Looks Like?' A Video Elicitation Study Exploring Tacit Clues in Doctor–Patient Interactions.Stephen G. Henry, Jane H. Forman & Michael D. Fetters - 2011 - Journal of Evaluation in Clinical Practice 17 (5):933-939.
  50.  3
    Beyond Weimar Culture – Die Bedeutung der Forman-These für eine Wissenschaftsgeschichte in kulturhistorischer Perspektive.Helmuth Trischler, Cathryn Carson & Alexei Kojevnikov - 2008 - Berichte Zur Wissenschaftsgeschichte 31 (4):305-310.
    Beyond Weimar Culture – The Significance of the Forman Thesis for a Cultural Approach to the History of Science. The famous ‘Forman thesis’, published in 1971, argued for a historical linkage among the intellectual atmosphere of Weimar Germany, popular revolts against determinism and materialism, and the creation of the revolutionary new theory of quantum mechanics. Paul Forman's long essay on “Weimar Culture” has shaped research agendas in numerous fields, from the history and philosophy of physics to German (...)
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