Results for 'Am Feallsanach'

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  1.  29
    Locke and Libertarian Property Rights: Reply to Weinberg.Am Feallsanach - 1998 - Critical Review: A Journal of Politics and Society 12 (3):319-323.
    In his?Freedom, Self?Ownership, and Libertarian Philosophical Diaspora,?Justin Weinberg attempts to show, by using arguments from G.A. Cohen, that philosophical defenses of libertarian natural rights are doomed to failure, because they are either circular or invalid. In fact, however, a natural?rights libertarianism based on the self?ownership premise is not inconsistent if it holds that the earth is initially unowned, rather than collectively owned by all humanity. Under this thesis, the self?ownership assumption may lead to libertarianism, though other hurdles stand in the (...)
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  2.  23
    Self‐ and World‐Ownership: Rejoinder to Epstein, Palmer, and Feallsanach.Justin Weinberg - 1998 - Critical Review: A Journal of Politics and Society 12 (3):325-336.
    Abstract G. A. Cohen's argument against the claim that respect for self?ownership entails libertarianism features the imaginary example of ?Able and Infirm.? Richard Epstein, Tom Palmer, and Am Feallsanach criticize the example, but fail to rescue libertarianism from Cohen's attack. This is due to a misunderstanding of the role the example plays in Cohen's argument, and to a false belief that the initial ownership status of the world is important for resolving disputes in political philosophy.
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  3. “I Am the Original of All Objects”: Apperception and the Substantial Subject.Colin McLear - 2020 - Philosophers' Imprint 20 (26):1-38.
    Kant’s conception of the centrality of intellectual self-consciousness, or “pure apperception”, for scientific knowledge of nature is well known, if still obscure. Here I argue that, for Kant, at least one central role for such self-consciousness lies in the acquisition of the content of concepts central to metaphysical theorizing. I focus on one important concept, that of <substance>. I argue that, for Kant, the representational content of the concept <substance> depends not just on the capacity for apperception, but on the (...)
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  4.  5
    Why I Am Not a Buddhist.Evan Thompson - 2020 - Yale University Press.
    _A provocative essay challenging the idea of Buddhist exceptionalism, from one of the world’s most widely respected philosophers and writers on Buddhism and science_ Buddhism has become a uniquely favored religion in our modern age. A burgeoning number of books extol the scientifically proven benefits of meditation and mindfulness for everything ranging from business to romance. There are conferences, courses, and celebrities promoting the notion that Buddhism is spirituality for the rational, compatible with cutting‑edge science, indeed, “a science of the (...)
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  5.  18
    I Am Dynamite: An Alternative Anthropology of Power.Nigel Rapport - 2003 - Routledge.
    I Am Dynamite ignites an alternative theory of the self and will, wrapped up in a combustible assault upon scholarly convention. Asking why the real effort of constructing and living within an identity is so often overlooked, it examines the subjective experience of existing in the world, with the power to define and transform oneself. Considering the trials and triumphs of five very different modern subjects--Primo Levi, Ben Glaser, Stanley Spencer, Rachel Silberstein and Friedrich Nietzsche--Nigel Rapport asks: can consciousness of (...)
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  6.  60
    Why I Am Not a Christian: And Other Essays on Religion and Related Subjects.Bertrand Russell - 1927 - Routledge.
    Why. I. Am. Not. a. Christian. This lecture was delivered on March 6,1927, at Battersea Town Hall under the auspices of the South London Branch of the National Secular Society. AS YOUR Chairman has told you, the subject about which I am ...
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  7. Generalversammlung am 22. April 1909.A. Warda - 1909 - Kant-Studien 14:311.
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  8.  7
    The Philosophy of Recognition: Historical and Contemporary Perspectives.Hans-Christoph Schmidt am Busch & Christopher F. Zurn (eds.) - 2009 - Lexington Books.
    This volume collects original, cutting-edge essays on the philosophy of recognition by international scholars eminent in the field. By considering the topic of recognition as addressed by both classical and contemporary authors, the volume explores the connections between historical and contemporary recognition research and makes substantive contributions to the further development of contemporary theories of recognition.
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  9.  14
    The Rituals of Science: Comments on Abir‐Am.Hugh Gusterson & Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):373 – 387.
  10.  12
    Construction, Alienation and Emancipation: Thoughts on Abir‐Am's Ethnography of Scientific Rituals.Kenneth Gergen & Pnina Abir‐Am - 1992 - Social Epistemology 6 (4):365 – 372.
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  11.  2
    I Am a Strange Loop.Douglas R. Hofstadter - 2007 - New York, NY, USA: Basic Books.
    Can thought arise out of matter? Can self, soul, consciousness, “I” arise out of mere matter? If it cannot, then how can you or I be here? I Am a Strange Loop argues that the key to understanding selves and consciousness is the “strange loop”—a special kind of abstract feedback loop inhabiting our brains. The most central and complex symbol in your brain is the one called “I.” The “I” is the nexus in our brain, one of many symbols seeming (...)
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  12. Why I Am Not a Christian: And Other Essays on Religion and Related Subjects.Bertrand Russell - 1957 - Routledge.
    While its tone is playful and frivolous, this book poses tough questions over the nature of religion and belief. Religion provides comfortable responses to the questions that have always beset humankind - why are we here, what is the point of being alive, how ought we to behave? Russell snatches that comfort away, leaving us instead with other, more troublesome alternatives: responsibility, autonomy, self-awareness. He tells us that the time to live is now, the place to live is here, and (...)
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  13. “I Am Who I Am”: On the Perceived Threats to Personal Identity From Deep Brain Stimulation. [REVIEW]Françoise Baylis - 2013 - Neuroethics 6 (3):513-526.
    This article explores the notion of the dislocated self following deep brain stimulation (DBS) and concludes that when personal identity is understood in dynamic, narrative, and relational terms, the claim that DBS is a threat to personal identity is deeply problematic. While DBS may result in profound changes in behaviour, mood and cognition (characteristics closely linked to personality), it is not helpful to characterize DBS as threatening to personal identity insofar as this claim is either false, misdirected or trivially true. (...)
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  14.  61
    Am I Self-Conscious?Karl Friston - 2018 - Frontiers in Psychology 9.
  15.  46
    The Biotheoretical Gathering, Trans-Disciplinary Authority and the Incipient Legitimation of Molecular Biology in the 1930s: New Perspective on the Historical Sociology of Science.Pnina G. Abir-Am - 1987 - History of Science 25 (1):1-70.
  16. Hegels Begriff der Arbeit.Hans-Christoph Schmidt am Busch - 2002 - Akademie Verlag.
    Nach unserer Auffassung ist der Begriff der Arbeit als „das sich zum Dinge/Gegenstande machen" ein leistungsstarkes Konzept, auf dessen Grundlage in der Philosophie des Geistes von 1805/06 eine aus heutiger Sicht aufschlußreiche Analyse und Kritik der bürgerlichen Gesellschaft entwickelt wird. Der Nachweis dieser These ist der Gegenstand der vorliegenden Untersuchung. Zu diesem Zweck wird eine eingehende Analyse der diesbezüglich relevanten Textstellen aus der Philosophie des Geistes vorgenommen.
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  17.  5
    I Am.Cosmin Visan - 2019 - New York, Statele Unite ale Americii: Amazon.
    Consciousness is arguably the greatest mystery in science, still being unsolved after millennia of thinking. This book is one further attempt at trying to bring new insights regarding consciousness. While certainly the mystery will continue, the ideas in this book will raise awareness regarding an aspect of the phenomenology of consciousness that has been overlooked by past thinkers, and that is the emergent structure of consciousness, which in the end will be shown to be realized by the nature of self-reference (...)
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  18.  15
    I Am a Settler Now … and a Treaty 6 Person.Derek Sellman - 2019 - Nursing Philosophy 20 (2):e12237.
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  19. I Am Not Here Now.Stefano Predelli - 1998 - Analysis 58 (2):107–115.
  20. Am I My Parents' Keeper?: An Essay on Justice Between the Young and the Old.Norman Daniels - 1988 - Oxford University Press.
    The rapidly increasing numbers of elderly people in our society have raised some important moral questions: How should we distribute social resources among different age groups? What does justice require from both the young and the old? In this book, Norman Daniels offers the first systematic philosophical discussion of these urgent questions, advocating what he calls a "lifespan" approach to the problem: Since, as they age, people pass through a variety of institutions, the challenge of caring for the elderly becomes (...)
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  21. Where Am I?Daniel C. Dennett - 1978 - In Brainstorms. MIT Press.
     
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  22.  45
    Why I Am Not a QBist.Louis Marchildon - 2015 - Foundations of Physics 45 (7):754-761.
    Quantum Bayesianism, or QBism, is a recent development of the epistemic view of quantum states, according to which the state vector represents knowledge about a quantum system, rather than the true state of the system. QBism explicitly adopts the subjective view of probability, wherein probability assignments express an agent’s personal degrees of belief about an event. QBists claim that most if not all conceptual problems of quantum mechanics vanish if we simply take a proper epistemic and probabilistic perspective. Although this (...)
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  23. Am I a Racist? Implicit Bias and the Ascription of Racism.Neil Levy - 2017 - Philosophical Quarterly 67 (268):534-551.
    There is good evidence that many people harbour attitudes that conflict with those they endorse. In the language of social psychology, they seem to have implicit attitudes that conflict with their explicit beliefs. There has been a great deal of attention paid to the question whether agents like this are responsible for actions caused by their implicit attitudes, but much less to the question whether they can rightly be described as racist in virtue of harbouring them. In this paper, I (...)
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  24. When Am I? A Tense Time for Some Tense Theorists?Craig Bourne - 2002 - Australasian Journal of Philosophy 80 (3):359 – 371.
  25.  97
    I Am Here Now.Gerald Vision - 1985 - Analysis 45 (4):198-199.
    In virtue of its form [‘I am here’] must be true on any occasion on which [it is] asserted, and yet the proposition it expresses on each occasion [is] contingent. Intuitively, [‘I am here now’] is deeply, and in some sense universally, true. One need only understand the meaning of [it] to know that it cannot be uttered falsely. The sentence ‘I am here’ has the peculiar property that whenever I utter it, it is bound to be true. Even if (...)
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  26. Am I You?Matthias Haase - 2014 - Philosophical Explorations 17 (3):358-371.
    It has been suggested that a rational being stands in what is called a “second-personal relation” to herself. According to philosophers like S. Darwall and Ch. Korsgaard, being a rational agent is to interact with oneself, to make demands on oneself. The thesis of the paper is that this view rests on a logical confusion. Transitive verbs like “asking”, “making a demand” or “obligating” can occur with the reflexive pronoun, but it is a mistake to assume that the reflexive and (...)
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  27.  29
    Themes, Genres and Orders of Legitimation in the Consolidation of New Scientific Disciplines: Deconstructing the Historiography of Molecular Biology.Pninn Abir-Am - 1985 - History of Science 23 (1):73-117.
  28.  1
    I Am Not I.Jacob Needleman - 2016 - Berkeley, USA: North Atlantic Books.
    Seeking to reconcile the split between our inner child and our adult self, eminent philosopher and religious scholar Jacob Needleman evokes the ancient spiritual tradition of a deep dialogue between a guiding wisdom figure and a seeker. The elder offers an initiation to a younger self, an initiation the author feels is missing from our culture. Rendered as a stage play, the conversation between the 80-year-old author and his younger selves unfolds, and an ambiguity emerges as to whether this is (...)
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  29. What Am I?: Descartes and the Mind-Body Problem.Joseph Almog - 2001 - Oxford University Press.
    In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
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  30.  25
    I Am Not Here Now.S. Predelli - 1998 - Analysis 58 (2):107-115.
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  31. Am Abgrund: Philosophische Theorie der Angst oder Übung in philosophischer Freiheit.Ruth Rebecca Tietjen - 2019 - Paderborn, Deutschland: mentis.
    Was ist Angst? Was sagt die Tatsache, dass wir bestimmte Ängste empfinden, über unser Selbstverständnis als Personen aus? Das Buch bietet eine differenzierte philosophische Analyse des Gefühls der Angst, die Einsichten der zeitgenössischen Debatte ebenso aufgreift wie Gedanken der existenzphilosophischen Tradition. Im Zentrum stehen die ebenso alltäglichen wie faszinierenden Phänomene selbstreflexiver und stimmungsmäßiger Angst. In Sprache und Stil ist das Buch analytisch, in Inhalt und Geist jedoch existenziell. Es versteht sich selbst als Übung in philosophischer Freiheit, in der es wesentlich (...)
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  32.  68
    I Am the Truth: Toward a Philosophy of Christianity.Michel Henry - 2003 - Stanford University Press.
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...)
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  33.  57
    Why I Am an Accommodationist and Proud of It.Michael Ruse - 2015 - Zygon 50 (2):361-375.
    There is a strong need of a reasoned defense of what was known as the “independence” position of the science–religion relationship but that more recently has been denigrated as the “accommodationist” position, namely that while there are parts of religion—fundamentalist Christianity in particular—that clash with modern science, the essential parts of religion do not and could not clash with science. A case for this position is made on the grounds of the essentially metaphorical nature of science. Modern science functions because (...)
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  34. How Am I Not Myself?': Engaging Ambiguity in David O. Russell's I Huckabees.Bradley Stephens - 2012 - In Jean-Pierre Boulé & Ursula Tidd (eds.), Existentialism and Contemporary Cinema: A Beauvoirian Perspective. Berghahn Books.
     
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  35. What Am I Living For?Arthur Walter Osborn - 1974 - [London]Turnstone Books.
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  36.  13
    I Am an Impure Thinker.Eugen Rosenstock-Huessy - 1970 - Norwich, Vt., Argo Books.
    Farewell to Descartes.--The soul of William James.--Modern man's disintegration and the Egyptian Ka.--The four phases of speech.--The quadrilateral of human logic.--The twelve tones of the spirit.--Heraclitus to Parmenides.--Teaching too late, learning too early.--When the four Gospels were written.--Tribalism.--Polybius; or, The reproduction of government.--Immigration of the spirit.--Metanoia: to think anew.--Bibliography: works of Eugen Rosenstock-Huessy (p. [195]-196).
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  37.  32
    Review: How Scientists View Their Heroes: Some Remarks on the Mechanism of Myth Construction. [REVIEW]PninaG Abir-Am - 1982 - Journal of the History of Biology 15 (2):281 - 315.
  38.  2
    Why Am and Eurisko Appear to Work.Douglas B. Lenat & John Seely Brown - 1984 - Artificial Intelligence 23 (3):269-294.
  39.  25
    Why I Am Not a Secularist.William E. Connolly - 1999 - Univ of Minnesota Press.
    But in Why I Am Not a Secularist, distinguished political theorist William E. Connolly argues that secularism, although admirable in its pursuit of freedom and diversity, too often undercuts these goals through its narrow and intolerant ...
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  40.  1
    Extensionalism: The Revolution in Logic.Nimrod Bar-Am - 2008 - Dordrecht, Netherland: Springer.
    a single life-span. Philosophers, then, do not see more or know more, and they do not see less or know less. They aim to see less detail and more of the abstract. Their details, if you like, are abstractions. Walking on God’s earth as a pedestrian, as a farmer working his fields or as a passer-by, one’s picture of one’s surroundings is every bit as intelligent as that of the pilot riding the sky. The views of the field are radically (...)
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  41. I Am Not an Animal.Hud Hudson - 2007 - In Peter van Inwagen and Dean Zimmerman (ed.), Persons: Human and Divine. Oxford University Press. pp. 216--34.
     
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  42. I Am Still Not Here Now.Stefano Predelli - 2011 - Erkenntnis 74 (3):289-303.
  43. Am I My Parents' Keeper.Norman Daniels & Daniel Callahan - 1989 - Philosophy and Public Affairs 18 (3):297-312.
     
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  44.  15
    “I Am Datafied Because We Are Datafied”: an Ubuntu Perspective on (Relational) Privacy.Urbano Reviglio & Rogers Alunge - 2020 - Philosophy and Technology 33 (4):595-612.
    The debate on the ethics of privacy has been mainly dominated by Western perspectives, to the exclusion of broader ethical theories and socio-cultural perspectives. This imbalance carries risks; transplanted ethical norms and values can collide with those of the communities in which they are deployed. The consequent homogenization might also represent a missed opportunity to enrich and develop the current paradigm of privacy protection so as to effectively face new technological challenges. This article introduces and discusses the sub-Saharan philosophy of (...)
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  45.  14
    Am I My Parents' Keeper?Norman Daniels - 1992 - Noûs 26 (2):272-275.
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  46.  17
    ‘I Am Your Son, Mother’: Severe Dementia and Duties to Visit Parents Who Can’T Recognise You.Bouke de Vries - 2020 - Medicine, Health Care and Philosophy 23 (1):17-24.
    It is commonly assumed that many, if not most, adult children have moral duties to visit their parents when they can do so at reasonable cost. However, whether such duties persist when the parents lose the ability to recognise their children, usually due to dementia, is more controversial. Over 40% of respondents in a public survey from the British Alzheimer’s Society said that it was “pointless” to keep up contact at this stage. Insofar as one cannot be morally required to (...)
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  47.  24
    Molecular Biology and its Recent Historiography: A Transnational Quest for the 'Big Picture'.Pnina G. Abir-Am - 2006 - History of Science 44 (1):95-118.
  48.  25
    Am I My Parents' Keeper?Norman Daniels - 1982 - Midwest Studies in Philosophy 7 (1):517-540.
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  49.  89
    What Am I to Believe?Richard Foley - manuscript
    The central issue of Descartes’s Meditations is an intensely personal one. Descartes asks a simple question of himself, one that each of us can also ask of ourselves, “What am I to believe?” One way of construing this question--indeed, the way Descartes himself construed it--is as a methodological one. The immediate aim is not so much to generate a specific list of propositions for me to believe. Rather, I want to formulate for myself some general advice about how to proceed (...)
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  50. Am I Thinking Assemblies?Christoph von der Malsburg - 1986 - In G. Palm & A. Aertsen (eds.), Brain Theory. Springer.
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