Results for 'Aaron Berman'

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  1. Eshnav la-pilosofiyah.Berman, Aaron & [From Old Catalog] - 1952 - [Tel-Aviv,:
     
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  2.  16
    Limitations on the Capability of the FDA to Advise.Aaron S. Kesselheim & Leah Z. Rand - 2022 - American Journal of Bioethics 22 (10):15-17.
    Svirsky, Howard, and Berman address the U.S. Food and Drug Administration ’s oversight of tobacco products, the newest major area of regulation Congress assigned to the FDA. They discus...
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  3. Bayesian theories of conditioning in a changing world.Aaron C. Courville, Nathaniel D. Daw & David S. Touretzky - 2006 - Trends in Cognitive Sciences 10 (7):294-300.
  4.  14
    Sustainable Energy Siting, Affect, and Climate Mitigation: Questions for a Future Research Agenda.Aaron Russell & Jeremy Firestone - 2023 - Emotion Review 15 (4):271-274.
    The affective sciences are essential to research regarding sustainable transition towards renewable energy. We focus on important questions that should be addressed by affective science in relation to the siting of large-scale renewable energy projects like wind and solar. Considering the recent acceleration of the transition, a more holistic understanding of negative and positive emotional responses to energy development will be essential. This is particularly important as the least controversial sites begin to dwindle in number. We break this commentary down (...)
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  5.  29
    The Relational Potential Standard: Rethinking the Ethical Justification for Life‐Sustaining Treatment for Children with Profound Cognitive Disabilities.Aaron Wightman, Jennifer Kett, Georgina Campelia & Benjamin S. Wilfond - 2019 - Hastings Center Report 49 (3):18-25.
    Caregivers should usually accede to parents’ requests for life-sustaining treatment. For such decision-making, the best interests standard is too limited. John Arras’s “relational potential standard,” con-joined to a contemporary care ethics framework, provides a better guide.
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  6. Lost at Sea: A New Route to Metaphysical Skepticism.Aaron Segal - 2020 - Pacific Philosophical Quarterly 101 (2):256-275.
    Global metaphysical skepticism is the view that we have no knowledge of any substantive metaphysical thesis. Various reasons have been provided in support of global metaphysical skepticism. I provide a new one. The reason, very roughly, is this. Metaphysical theses come together as packages. Such packages are very different from each other. Because the packages are so different, we cannot know of any one of the packages that it isn't true. And because we cannot know of any one of them (...)
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  7.  25
    John Locke.Richard Ithamar Aaron - 1937 - New York [etc.]: Oxford university press.
    In this third edition of "John Locke", the text is divided into three parts. The first is biographical, giving an account of the development of Locke's mind. The second expounds the teaching of the "Essay", and relates this to its background; while the third deals with Locke's teaching in political theory, moral philosophy, education, and religion. -- From publisher's description.
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  8. The Rights of Future Persons and the Ontology of Time.Aaron M. Griffith - 2017 - Journal of Social Philosophy 48 (1):58-70.
    Many are committed to the idea that the present generation has obligations to future generations, for example, obligations to preserve the environment and certain natural resources for those generations. However, some philosophers want to explain why we have these obligations in terms of correlative rights that future persons have against persons in the present. Attributing such rights to future persons is controversial, for there seem to be compelling arguments against the position. According to the “nonexistence” argument, future persons cannot have (...)
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  9.  28
    Reply to critics.Aaron James - 2014 - Canadian Journal of Philosophy 44 (2):286-304.
    This discussion responds to important questions raised about my theory of fairness in the global economy by Christian Barry, Charles Beitz, A.J. Julius and Kristi Olson. I further elaborate how moral argument can be ‘internal’ to a social practice, how my proposed principles of fairness depend on international practice, how I can admit several relevant conceptions of ‘harm’ and why my account does not depend on a problematic conception of societal ‘endowments’.
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  10.  38
    Carving Up the Network of Powers.Aaron Cotnoir - 2023 - In Christopher J. Austin, Anna Marmodoro & Andrea Roselli (eds.), Powers, Parts and Wholes: Essays on the Mereology of Powers. New York, NY: Routledge.
    Do powers have parts? Mereological thinking is typically guided by two different metaphors: building versus carving. The building picture treats wholes as constructed from fundamental bits; the carving treats wholes as the result of carving some interconnected space. After considering some suggestions for how to view powers as built from other components, this chapter opts for the carving picture and suggests that a mereology of powers can be generated by carving the underlying space of an interconnected web of fundamental powers. (...)
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  11.  26
    Ethnomedical Specialists and their Supernatural Theories of Disease.Aaron D. Lightner, Cynthiann Heckelsmiller & Edward H. Hagen - 2023 - Review of Philosophy and Psychology 14 (2):611-646.
    Religious healing specialists such as shamans often use magic. Evolutionary theories that seek to explain why laypersons find these specialists convincing focus on the origins of magical cognition and belief in the supernatural. In two studies, we reframe the problem by investigating relationships among ethnomedical specialists, who possess extensive theories of disease that can often appear “supernatural,” and religious healing specialists. In study 1, we coded and analyzed cross-cultural descriptions of ethnomedical specialists in 47 cultures, finding 24% were also religious (...)
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  12.  46
    Judging others: History, ethics, and the purposes of comparison.Aaron Stalnaker - 2008 - Journal of Religious Ethics 36 (3):425-444.
    The most interesting and perilous issue at present in comparative religious ethics is comparative ethical judgment—when and how to judge others, if at all. There are understandable historical and conceptual reasons for the current tendency to prefer descriptive over normative work in comparative religious ethics. However, judging those we study is inescapable—it can be suppressed or marginalized but not eliminated. Therefore, the real question is how to judge others (and ourselves) well, not whether to judge. Instead of bringing supposedly universal (...)
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  13.  95
    Humeanisms: metaphysical and epistemological.Aaron Segal - 2020 - Synthese 199 (1-2):905-925.
    Classic inductive skepticism–the epistemological claim that we have no good reason to believe that the unobserved resembles the observed–is plausibly everyone’s lot, whether or not they embrace Hume’s metaphysical claim that distinct existents are “entirely loose and separate”. But contemporary advocates of a Humean metaphysic accept a metaphysical claim stronger than Hume’s own. I argue that their view plausibly gives rise to a radical inductive skepticism–according to which we are downright irrational in believing as we do about the unobserved–that we (...)
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  14.  71
    How to turn an information processor into an understander.Aaron Sloman & Monica Croucher - 1980 - Behavioral and Brain Sciences 3 (3):447-448.
  15.  47
    Conventionalism about Property and the Outsider Challenge.Aaron Salomon - forthcoming - Journal of Moral Philosophy:1-30.
    Conventionalism about property is the view that all moral duties correlative to property rights depend essentially either on the existence of a convention that assigns conventional ownership of objects, or on the existence of a body of positive law that confers legal property rights. It has been objected that, if Conventionalism about property is true, then it is impossible for someone to have her property right violated by someone who is not a member of the community in which her conventional (...)
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  16. Liberalism.Aaron J. Ancell - 2021 - In William A. Galston & Tom G. Palmer (eds.), Truth and Governance. pp. 193-215.
    Liberalism has a complicated and sometimes uneasy relationship with truth. On one hand, liberalism requires that truth be widely valued and widely shared. It demands that governments be truthful and that citizens have ready access to numerous truths. Some liberals even take facilitating the discovery and dissemination of truth to be part of the raison d’être of liberal institutions. On the other hand, liberalism is averse to proclaiming or enforcing truth. It detaches truth from political legitimacy and deems certain truths (...)
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  17. Making our children pay for mitigation.Aaron Maltais - 2015 - In Aaron Maltais & Catriona McKinnon (eds.), The Ethics of Climate Governance. Rowman & Littlefield Publishers, Inc. pp. 91-109.
    Investments in mitigating climate change have their greatest environmental impact over the long term. As a consequence the incentives to invest in cutting greenhouse gas emissions today appear to be weak. In response to this challenge, there has been increasing attention given to the idea that current generations can be motivated to start financing mitigation at much higher levels today by shifting these costs to the future through national debt. Shifting costs to the future in this way benefits future generations (...)
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  18.  17
    Relationships help make life worth living.Aaron Wightman, Benjamin S. Wilfond, Douglas Diekema, Erin Paquette & Seema Shah - 2020 - Journal of Medical Ethics 46 (1):22-23.
    Decisions regarding life-sustaining medical treatments for young children with profound disabilities can be extremely challenging for families and clinicians. In this study, Brick and colleagues1 surveyed adult residents of the UK about their attitudes regarding withdrawal of treatment using a series of vignettes of infants with varying levels of intellectual and physical disability, based on real and hypothetical cases.1 This is an interesting study on an important topic. We first highlight the limitations of using these survey data to inform public (...)
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  19.  8
    Ethical habits: [a Peircean perspective].Aaron Massecar - 2016 - Lanham: Lexington.
    The trouble with theory and practice -- Preparing a place for a Peircean ethics -- Intelligent habits -- The metaphysics of habits -- Thinking of habits -- Self-controlled habits.
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  20. Constructing justice for existing practice: Rawls and the status quo.J. Aaron - 2006 - Philosophy and Public Affairs 33:281 - 316.
  21.  7
    La materialidad de la imagen: Notas al hilo de la obra de David Lynch.Aarón Rodríguez Serrano - 2023 - Endoxa 52.
    Exploramos las tensiones entre narración y materia en la obra de David Lynch. Partiendo de algunas investigaciones recientes -especialmente los trabajos de Català Domènech y Pacôme Thiellement-, proponemos una aproximación al problema de la materia lyncheana que tome como metodología el análisis formal del discurso. Comenzaremos preguntándonos por el uso mismo de la materia que el director aplica en sus creaciones en relación con el aura benjaminiana. En segundo lugar, propondremos un recorrido cronológico que nos permita explorar cómo ha sido (...)
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  22.  71
    Contractualism's (not so) slippery slope.Aaron James - 2012 - Legal Theory 18 (3):263-292.
    Familiar questions about whether or how far to impose risks of harm for social benefit present a fundamental dilemma for contractualist moral theories. If contractualism allows objections by considering actual outcomes, it becomes difficult to justify the risks created by most public policy, leaving contractualism at odds with moral commonsense in much the way utilitarianism is. But if contractualism instead takes a fully form by considering only expected outcomes, it becomes unclear how it recommends something other than aggregative cost-benefit decision-making. (...)
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  23.  23
    The demos and its critics.Aaron Maltais, Jonas Hultin Rosenberg & Ludvig Beckman - 2019 - The Review of Politics 81 (3):435-457.
    The “demos paradox” is the idea that the composition of a demos could never secure democratic legitimacy because the composition of a demos cannot itself be democratically decided. Those who view this problem as unsolvable argue that this insight allows them to adopt a critical perspective towards common ideas about who has legitimate standing to participate in democratic decision-making. We argue that the opposite is true and that endorsing the demos paradox actually undermines our ability to critically engage with common (...)
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  24.  71
    The Fact of Unreasonable Pluralism.Aaron Ancell - 2019 - Journal of the American Philosophical Association 5 (4):410-428.
    Proponents of political liberalism standardly assume that the citizens of an ideal liberal society would be overwhelmingly reasonable. I argue that this assumption violates political liberalism's own constraints of realism—constraints that are necessary to frame the central problem that political liberalism aims to solve, that is, the problem of reasonable pluralism. To be consistent with these constraints, political liberalism must recognize that, as with reasonable pluralism, widespread support for unreasonable moral and political views is an inevitable feature of any liberal (...)
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  25.  35
    Automated patent landscaping.Aaron Abood & Dave Feltenberger - 2018 - Artificial Intelligence and Law 26 (2):103-125.
    Patent landscaping is the process of finding patents related to a particular topic. It is important for companies, investors, governments, and academics seeking to gauge innovation and assess risk. However, there is no broadly recognized best approach to landscaping. Frequently, patent landscaping is a bespoke human-driven process that relies heavily on complex queries over bibliographic patent databases. In this paper, we present Automated Patent Landscaping, an approach that jointly leverages human domain expertise, heuristics based on patent metadata, and machine learning (...)
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  26.  24
    Stakeholder Theory: Seeing the Field Through the Forest.Michael E. Johnson-Cramer & Shawn L. Berman - 2019 - Business and Society 58 (7):1358-1375.
    Does stakeholder theory constitute an established academic field? Our answer is both “yes” and “no.” In the more than quarter-century since Freeman’s seminal contribution in 1984, this domain has acquired some of the administrative, social, and disciplinary trappings of an established field. Stakeholder research has coalesced around a unique intellectual position: that corporations must be understood within the context of their stakeholder relationships and that this understanding must grow out of the interplay between normative and social scientific insights. Yet, much (...)
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  27.  67
    Comparative religious ethics and the problem of “human nature”.Aaron Stalnaker - 2005 - Journal of Religious Ethics 33 (2):187-224.
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi on (...)
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  28.  23
    Bain's Theory of Belief and the Genesis of Pragmatism.Aaron Zimmerman - 2022 - Transactions of the Charles S. Peirce Society 57 (3):319-340.
  29. Sefer ʻOlelot Efrayim.Ephraim Solomon ben Aaron - 1988 - Yerushalayim: A. Barzani.
     
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  30.  8
    Qualitative inquiry, cartography, and the promise of material change.Aaron M. Kuntz - 2019 - New York: Routledge, Taylor & Francis Group.
    Introduction -- Being/becoming material -- Knowledge & class: coming to process -- Truth-telling, inquiry, and affirmative ethics -- Relational inquiry as radical cartography -- Higher education and the governance of things -- Refusal & resistance.
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  31.  5
    Erich Przywara and Postmodern Natural Law: A History of the Metaphysics of Morals by Graham James McAleer.Aaron Pidel - 2021 - Review of Metaphysics 74 (3):412-413.
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  32.  9
    The Neuropsychology of Conscious Volition.Aaron Schurger - 2007 - In Max Velmans & Susan Schneider (eds.), The Blackwell Companion to Consciousness. New York: Wiley-Blackwell. pp. 695–710.
    The existence or non‐existence of free will is an age‐old question in philosophy that has more recently made its way into neuroscience research. The most active area of research relevant to this question is on the subject of “conscious volition” – do our conscious decisions and thoughts exert a direct causal influence on our actions? This chapter discusses the recent history of research on conscious volition as well as the key brain structures thought to be involved. By the end of (...)
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  33. The Interaction of Law and Religion.Harold J. Berman - 1974
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  34.  38
    The Distinctive Significance of Systemic Risk.Aaron James - 2016 - Ratio Juris (4):239-258.
    This paper suggests that “systemic risk” has a distinctive kind of moral significance. Two intuitive data points need to be explained. The first is that the systematic imposition of risk can be wrongful or unjust in and of itself, even if harm never ensues. The second is that, even so, there may be no one in particular to blame. We can explain both ideas in terms of what I call responsibilities of “Collective Due Care.” Collective Due Care arguably precludes purely (...)
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  35.  45
    Political irrationality, utopianism, and democratic theory.Aaron Ancell - 2020 - Politics, Philosophy and Economics 19 (1):3-21.
    People tend to be biased and irrational about politics. Should this constrain what our normative theories of democracy can require? David Estlund argues that the answer is ‘no’. He contends that even if such facts show that the requirements of a normative theory are very unlikely to be met, this need not imply that the theory is unduly unrealistic. I argue that the application of Estlund’s argument to political irrationality depends on a false presupposition: mainly, that being rational about politics (...)
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  36.  10
    INTRODUCTION: Promoting Drug and Vaccine Innovation and Managing High Prices: Introducing a Special Symposium.Aaron Kesselheim, Ameet Sarpatwari & Benjamin Rome - 2023 - Journal of Law, Medicine and Ethics 51 (S2):5-6.
    This special JLME symposium addresses ways that federal policy can incentivize innovation in medical therapeutics and make pharmaceuticals more financially accessible.
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  37.  30
    Belief and Commitment: Commentary on Annalisa Coliva, The Varieties of Self-Knowledge, London: Pallgrave Macmillan.Aaron Z. Zimmerman - 2019 - Philosophia 47 (2):335-342.
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  38.  17
    Parental Decision Making and the Limitations of the Equivalence Thesis.Aaron Wightman & Douglas Diekema - 2019 - American Journal of Bioethics 19 (3):43-45.
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  39.  34
    Dr. Johnston's edition of the commonplace book.R. I. Aaron - 1932 - Mind 41 (162):277-278.
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  40.  53
    Dispensing with mind.R. I. Aaron - 1952 - Proceedings of the Aristotelian Society 52:225-242.
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  41.  61
    Remediation of Anomia in lvPPA and svPPA.Meyer Aaron, Newhart Melissa, Turner R. Scott & Friedman Rhonda - 2015 - Frontiers in Psychology 6.
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  42.  38
    Symposium: Is There an Element of Immediacy in Knowledge?R. I. Aaron & C. M. Campbell - 1934 - Aristotelian Society Supplementary Volume 13:203 - 236.
  43.  24
    Individualism in Jean Jaures' Socialist Thought.Aaron Noland - 1961 - Journal of the History of Ideas 22 (1):63.
  44.  60
    Constructivism about Practical Reasons 1.Aaron James - 2007 - Philosophy and Phenomenological Research 74 (2):302-325.
    Philosophers commonly wonder what a constructivist theory as applied to practical reasons might look like. For the methods or procedures of reasoning familiar from moral constructivism do not clearly apply generally, to all practical reasons. The paper argues that procedural specification is not necessary, so long as our aims are not first‐order but explanatory. We can seek to explain how there could be facts of the matter about reasons for action without saying what reasons we have. Explanatory constructivism must assume (...)
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  45.  23
    Peirce, Moral Cognitivism, and the Development of Character.Aaron Massecar - 2014 - Transactions of the Charles S. Peirce Society 50 (1):139.
    Some Peirceans have defended a form of moral cognitivism according to which “moral judgments fall within the scope of truth, knowledge, and inquiry.”1 The idea is that our moral beliefs can be either true or false and this can be discovered through inquiry. There have been more than a few thinkers who have placed Charles S. Peirce within this camp and have said that his theories of truth and inquiry provide us with a framework within which we can understand moral (...)
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  46.  48
    Locke's Externalism about 'Sensitive Knowledge'.Aaron Bruce Wilson - 2014 - British Journal for the History of Philosophy 22 (3):425-445.
    Locke characterizes sensitive knowledge as knowledge of the existence of external objects present to the senses, and in terms of an ‘assurance’ that falls short of the certainty of intuition and demonstration. But it is unclear how this fits with his general definition of knowledge, as the perception of the agreement or disagreement of ideas, and it is unclear how that assurance can amount to knowledge, rather than amounting to mere probability (which he contrasts with knowledge). Some contend that Locke (...)
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  47.  27
    What’s a Religion and Who’s a Sect?Aaron James - 2004 - Teaching Ethics 4 (2):103-106.
  48.  16
    Wings of Desire.Aaron Smuts - 2009 - Film and Philosophy 13:137-150.
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  49. The frontal lobes and schizophrenia.A. Meyer-Lindenberg & Karen F. Berman - 2001 - In Stephen Salloway, Paul Malloy & James D. Duffy (eds.), The Frontal Lobes and Neuropsychiatric Illness. American Psychiatric Press. pp. 187--197.
     
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  50.  11
    Grasping Weber’s Law in a Virtual Environment: The Effect of Haptic Feedback.Aviad Ozana, Sigal Berman & Tzvi Ganel - 2020 - Frontiers in Psychology 11.
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