Results for 'Robert Pilat'

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  1. Truth as Internal Norm of the Statement.Robert Piłat - 2013 - Studia Philosophica Wratislaviensia 8.
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  2. Pilate a-t-il fait de Jésus un juge?R. Robert - 1983 - Revue Thomiste 83:275.
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  3. Cynizm Jako Zagrożenie Demokracji (Jeffrey C. Goldfarb, The Cynical Society. The Culture of Politics and the Politics of Culture in American Life).Robert Piłat - 1993 - Etyka 26:250-258.
  4. Doświadczenie I Pojęcie: Studia Z Fenomenologii I Filozofii Umysłu.Robert Piłat - 2006 - Wydawn. Instytutu Filozofii I Socjologii Pan.
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  5. Filozoficzny dialog Alfreda Schuetza i Arona Gurwitscha (\"A. Schuetz, A. Gurwitsch: Briefwechsel 1939 - 1959\", Munchen 1985). [REVIEW]Robert Piłat - 1988 - Studia Filozoficzne 270 (5).
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  6.  1
    „Filozofowanie z dziećmi” M. Lipmana jako program etyki dla szkół podstawowych.Robert Piłat - 1993 - Etyka 26:135-143.
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  7. Kodeks heroizmu.Robert Piłat - 1994 - Etyka 27:189-191.
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  8. Krzywda i zadośćuczynienie.Robert Piłat - 1996 - Etyka 29:29-45.
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  9. Meandry metafilozofii.Robert Piłat - 2000 - Przeglad Filozoficzny - Nowa Seria 34 (2):249-261.
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  10. Naturalne piękno. Na marginesie książki Gernota Boehmego, Filozofia i estetyka przyrody.Robert Piłat - 2004 - Sztuka I Filozofia 24.
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  11. O Istocie Pojęć.Robert Piłat (ed.) - 2007 - Wydawn. Instytutu Filozofii I Socjologii Pan.
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  12. O materiałach do nauczania etyki w szkołach średnich.Robert Piłat - 1993 - Etyka 26:155-162.
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  13. Program „Filozofia w szkole” w nauczaniu etyki.Robert Piłat - 1994 - Etyka 27:153-164.
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  14. Realność i normatywność prawdy.Robert Piłat - 2010 - Studia Philosophica Wratislaviensia:47-62.
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  15. Widzialne i niewidzialne. (Szkic o antropologii Hannah Arendt).Robert Piłat - 1992 - Principia 6.
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  16.  67
    Colour Names and the Concepts of Colours.Robert Pilat - 2002
    There is growing body of knowledge about how humans and animals perceive col- ours; we may safely say that both physiology and physics of colour perception are becoming less and less mysterious. Still it doesn't help to solve a philosophical puzzle: What do exactly mean expressions like “perceived red” or “perceived green”? What do perceived colours refer to in the world? There are three problem fields I am touching on in this paper: (i) semantics of colour names, (ii) ontological status (...)
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  17. Dostojewski i problem przebaczenia.Robert Pilat - 2003 - Studia Philosophiae Christianae 39 (2):147-165.
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  18. Pojęciowa warstwa osobistego modelu świata.Robert Pilat - 2008 - Studia Philosophiae Christianae 44 (2):55-73.
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  19.  15
    The Experience of the Present Moment.Robert Pilat - 2004 - In Lester Embree (ed.), Gurwitsch's Relevancy for Cognitive Science. Springer. pp. 95--109.
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  20.  43
    I—Robert Audi: Moral Perception and Moral Knowledge.Robert Audi - 2010 - Aristotelian Society Supplementary Volume 84 (1):79-97.
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  21. Free Will and Indeterminism: Robert Kane’s Libertarianism.Robert Francis Allen - 2005 - Journal of Philosophical Research 30:341-355.
    Drawing on Aristotle’s notion of “ultimate responsibility,” Robert Kane argues that to be exercising a free will an agent must have taken some character forming decisions for which there were no sufficient conditions or decisive reasons.<sup>1</sup> That is, an agent whose will is free not only had the ability to develop other dispositions, but could have exercised that ability without being irrational. To say it again, a person has a free will just in case her character is the product (...)
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  22.  16
    I—Robert Stalnaker.Robert Stalnaker - 2001 - Aristotelian Society Supplementary Volume 75 (1):141-156.
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  23.  19
    II—Robert Sugden: On Modelling Vagueness—and onnotModelling Incommensurability.Robert Sugden - 2009 - Aristotelian Society Supplementary Volume 83 (1):95-113.
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  24.  2
    Pilate and Jesus.Giorgio Agamben - 2015 - De Gruyter.
    Pontius Pilate is one of the most enigmatic figures in Christian theology. The only non-Christian to be named in the Nicene Creed, he is presented as a cruel colonial overseer in secular accounts, as a conflicted judge convinced of Jesus's innocence in the Gospels, and as either a pious Christian or a virtual demon in later Christian writings. This book takes Pilate's role in the trial of Jesus as a starting point for investigating the function of legal judgment in Western (...)
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  25.  46
    Free Will and Indeterminism: Robert Kane’s Libertarianism.Robert Francis Allen - 2005 - Journal of Philosophical Research 30:341-355.
    Drawing on Aristotle’s notion of “ultimate responsibility,” Robert Kane argues that to be exercising a free will an agent must have taken some character forming decisions for which there were no sufficient conditions or decisive reasons. That is, an agent whose will is free not only had the ability to develop values and beliefs besides those that presently make up her motives, but could have exercised that ability without being irrational. An agent wills freely, on this view, by beingultimately (...)
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  26. On Considering a Possible World as Actual: Robert Stalnaker.Robert Stalnaker - 2001 - Supplement to the Proceedings of the Aristotelian Society 75 (1):141-156.
    [Robert Stalnaker] Saul Kripke made a convincing case that there are necessary truths that are knowable only a posteriori as well as contingent truths that are knowable a priori. A number of philosophers have used a two-dimensional model semantic apparatus to represent and clarify the phenomena that Kripke pointed to. According to this analysis, statements have truth-conditions in two different ways depending on whether one considers a possible world 'as actual' or 'as counterfactual' in determining the truth-value of the (...)
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  27.  24
    II—Robert Stalnaker.Robert Stalnaker - 2002 - Aristotelian Society Supplementary Volume 76 (1):153-168.
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  28.  19
    Thinking as a Team: Towards an Explanation of Nonselfish Behavior*: Robert Sugden.Robert Sugden - 1993 - Social Philosophy and Policy 10 (1):69-89.
    For most of the problems that economists consider, the assumption that agents are self-interested works well enough, generating predictions that are broadly consistent with observation. In some significant cases, however, we find economic behavior that seems to be inconsistent with self-interest. In particular, we find that some public goods and some charitable ventures are financed by the independent voluntary contributions of many thousands of individuals. In Britain, for example, the lifeboat service is entirely financed by voluntary contributions. In all rich (...)
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  29.  47
    Autobiographical Reminiscences of Robert Rosen.Robert Rosen - 2006 - Axiomathes 16 (1):1-23.
  30.  62
    Review of Robert D. Rupert, Cognitive Systems and the Extended Mind[REVIEW]Robert A. Wilson - 2010 - Notre Dame Philosophical Reviews 2010 (3).
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  31.  59
    The Hiddenness of God*: ROBERT McKIM.Robert McKim - 1990 - Religious Studies 26 (1):141-161.
    Neither the existence of God nor the nature of God is apparent or obvious. If God exists, why is it not entirely clear to everyone that this is so? How can theists explain God's hiddenness, and how plausible are their explanations? God, if God exists, is an omnipotent, morally good, omnipresent being, than whom none greater can be conceived. Surely it is well within the abilities of God to let God's existence and nature be known to us. Why isn't the (...)
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  32. Kant's Virtue Ethics: Robert B. Louden.Robert B. Louden - 1986 - Philosophy 61 (238):473 - 489.
    Among moral attributes true virtue alone is sublime. … [I]t is only by means of this idea [of virtue] that any judgment as to moral worth or its opposite is possible. … Everything good that is not based on a morally good disposition … is nothing but pretence and glittering misery. 1.
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  33.  74
    Robert Owen on Education.Robert Owen - 1969 - London: Cambridge University Press.
    Robert Owen was one of the most extraordinary Englishmen who ever lived and a great man. In a way his history is the history of the establishment of modern industrial Britain, reflected in the mind and activities of a very intelligent, capable and responsible industrialist, alive to the best social thought of his time. The organisation of industrial labour, factory legislation, education, trade unionism, co-operation, rationalism: he was passionately and ably engaged in all of them. His community at New (...)
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  34. Almeder, Robert, Human Happiness and Morality: A Brief Introduction to Ethics (Amherst: Prometheus Books, 2000), 211 Pages. Audi, Robert, Epistemology: A Contemporary Introduction to the Theory of Knowledge (London: Routledge, 1998), 340 Pages. [REVIEW]Robert Baird, Reagan Ramsower, Stuart E. Rosenbaum, Victoria Davion, Clark Wolf, John Martin Fischer, S. J. Mark Ravizza, Margaret Gilbert, Christopher W. Gowans & Jorge J. Gracia - 2000 - The Journal of Ethics 4:419-422.
     
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  35.  22
    Epistemic Consequentialism: Robert Stalnaker.Robert Stalnaker - 2002 - Supplement to the Proceedings of the Aristotelian Society 76 (1):153-168.
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  36.  13
    Walter Charleton, Robert Boyle, and the Acceptance of Epicurean Atomism in England.Robert Kargon - 1964 - Isis 55:184-192.
  37.  77
    Robert Howell, 1992, Kant's Transcendental Deduction: An Analysis of Main Themes in His Critical Philosophy.Robert Paul Wolff - 1997 - Synthese 113 (1):117-144.
  38. The Works of the Honourable Robert Boyle.Robert Boyle - 1999
  39.  24
    The Conservative Mode: Robert A. Millikan and the Twentieth-Century Revolution in Physics.Robert H. Kargon - 1977 - Isis 68 (4):509-526.
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  40.  83
    The Ethics of Belief and the Morality of Action: Intellectual Responsibility and Rational Disagreement: Robert Audi.Robert Audi - 2011 - Philosophy 86 (1):5-29.
    The contemporary explosion of information makes intellectual responsibility more needed than ever. The uncritical tend to believe too much that is unsubstantiated; the overcritical tend to believe too little that is true. A central problem for this paper is to formulate standards to guide an intellectually rigorous search for a mean between excessive credulity and indiscriminate skepticism. A related problem is to distinguish intellectual responsibility for what we believe from moral responsibility for what we do. A third problem is how (...)
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  41. Act Utilitarianism and Decision Procedures: Robert L. Frazier.Robert L. Frazier - 1994 - Utilitas 6 (1):43-53.
    A standard objection to act utilitarian theories is that they are not helpful in deciding what it is morally permissible for us to do when we actually have to make a choice between alternatives. That is, such theories are worthless as decision procedures. A standard reply to this objection is that act utilitarian theories can be evaluated solely as theories about right-making characteristics and, when so evaluated, their inadequacy as decision procedures is irrelevant. Even if somewhat unappealing, this is an (...)
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  42.  9
    Walter Charleton, Robert Boyle, and the Acceptance of Epicurean Atomism in England.Robert Kargon - 1964 - Isis 55 (2):184-192.
  43. J. S. Mill's Language of Pleasures*: Robert W. Hoag.Robert W. Hoag - 1992 - Utilitas 4 (2):247-278.
    A significant feature of John Stuart Mill's moral theory is the introduction of qualitative differences as relevant to the comparative value of pleasures. Despite its significance, Mill presents his doctrine of qualities of pleasures in only a few paragraphs in the second chapter of Utilitarianism, where he begins the brief discussion by saying: utilitarian writers in general have placed the superiority of mental over bodily pleasures chiefly … in their circumstantial advantages rather than in their intrinsic nature.… [B]ut they might (...)
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  44.  68
    The Axiology of Robert S. Hartman: A Critical Study. [REVIEW]Robert W. Mueller - 1969 - Journal of Value Inquiry 3 (1):19-29.
    Formal axiology is based on the logical nature of meaning, namely intension, and on the structure of intension as a set of predicates. It applies set theory to this set of predicates. Set theory is a certain kind of mathematics that deals with subsets in general, and of finite and infinite sets in particular. Since mathematics is objective and a priori, formal axiology is an objective and a priori science; and a test based on it is an objective test based (...)
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  45. The Significance of Free Will.Robert Kane - 1996 - Oxford University Press USA.
    Robert Kane provides a critical overview of debates about free will of the past half century, relating this recent inquiry to the broader history of the free will issue and to vital currents of twentieth century thought. Kane also defends a traditional libertarian or incompatibilist view of free will, employing arguments that are both new to philosophy and that respond to contemporary developments in physics and biology, neuro science, and the cognitive and behavioral sciences.
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  46.  32
    Miracles, Physicalism, and the Laws of Nature: ROBERT A. LARMER.Robert A. Larmer - 2008 - Religious Studies 44 (2):149-159.
    In his paper ‘Miracles: metaphysics, physics, and physicalism’, 1 Kirk McDermid appears to have two primary goals. The first is to demonstrate that my account of how God might produce a miracle without violating any laws of nature is radically flawed. The second is to suggest two alternative accounts, one suitable for a deterministic world, one suitable for an indeterministic world, which allow for the occurrence of a miracle without violation of the laws of nature, yet do not suffer from (...)
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  47.  90
    Situationist Social Psychology and J. S. Mill's Conception of Character: Robert F. Card.Robert F. Card - 2010 - Utilitas 22 (4):481-493.
    The situationist challenge to global character traits claims that on the basis of findings in social psychology, we should only accept at most the existence of local or context-sensitive traits. In this article I explore a neglected area of J. S. Mill's work to outline an account of context-sensitive traits. This account of traits, coupled with a sophisticated consequentialist ethical framework, suggests an interesting view on which persons govern the circumstances of their actions in order to best promote overall well-being.
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    Actual Preferences, Actual People: Robert E. Goodin.Robert E. Goodin - 1991 - Utilitas 3 (1):113-119.
    Maximizing want-satisfaction per se is a relatively unattractive aspiration, for it seems to assume that wants are somehow disembodied entities with independent moral claims all of their own. Actually, of course, they are possessed by particular people. What preference-utilitarians should be concerned with is how people's lives go—the fulfilment of their projects and the satisfaction of their desires. In an old-fashioned way of talking, it is happy people rather than happiness per se that utilitarians should be striving to produce.
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  49.  26
    Reply to Professor Rachels: ROBERT A. OAKES.Robert A. Oakes - 1972 - Religious Studies 8 (2):165-167.
  50. Robert Nozick.From Robert Nozick - 1999 - In Nigel Warburton (ed.), Philosophy: The Basic Readings. Routledge.
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