Results for 'Amir Barnea'

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  1. Corporate Social Responsibility as a Conflict Between Shareholders.Amir Barnea & Amir Rubin - 2010 - Journal of Business Ethics 97 (1):71 - 86.
    In recent years, firms have greatly increased the amount of resources allocated to activities classified as Corporate Social Responsibility (CSR). While an increase in CSR expenditure may be consistent with firm value maximization if it is a response to changes in stakeholders' preferences, we argue that a firm's insiders (managers and large blockholders) may seek to overinvest in CSR for their private benefit to the extent that doing so improves their reputations as good global citizens and has a "warm-glow" effect. (...)
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  2. Lydia Amir.Lydia B. Amir - 2013 - In Bresson Ladegaard Knox, Berg Olsen Friis & J. Kyrre (eds.), Philosophical Practice: 5 Questions. Automatic Press. pp. 1-14.
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  3. On the Lyricism of the Mind: Psychoanalysis and Literature.Dana Amir - 2015 - Routledge.
    _On the Lyricism of the Mind: Psychoanalysis and Literature_ explores the lyrical dimension of the psychic space. It is not presented as an artistic disposition, but rather as a universal psychic quality which enables the recovery and recuperation of the self. The specific nature of human lyricism is defined as the interaction as well as the integration of two psychic modes of experience originally defined by the psychoanalyst Wilfred Bion: The emergent and the continuous principles of the self. Dana (...) elaborates Bion's general notion of an interaction between the emergent and the continuous principles of the self, offering a discussion of the specific function of each principle and of the significance of the various types of interaction between them as the basis for mental health or pathology. The author applies these theoretical notions in her analytic work by means of literary illustrations showing how the lyrical dimension may be used to teach psychoanalytic readings of literature and explore the connection between psychoanalytic and literary languages._ _ On the Lyricism of the Mind presents a new psychoanalytic understanding of the capacity to heal, to grieve, to love and to know, using literary illustrations but also literary language in order to extract a new formulation out of the classic psychoanalytic language of Winnicott and Bion. This book will appear to a wide audience to include psychoanalysts, psychotherapists and art therapists. It is also extremely relevant to literary scholars, including students of literary criticism, philosophers of language and philosophers of mind, novelists, poets, and to the wide educated readership in general._ _. (shrink)
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  4.  13
    Attentional Biases for Facial Expressions in Social Phobia: The Face-in-the-Crowd Paradigm.Eva Gilboa-Schechtman, Edna B. Foa & Nader Amir - 1999 - Cognition and Emotion 13 (3):305-318.
  5. The Role of Impersonal Love in Everyday Life.Lydia B. Amir - 2002 - In H. Herrestad, A. Holt & H. Svare (eds.), Philosophy in Society. Unipub. pp. 217-242.
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  6. Humor in Philosophy: Theory and Practice.Lydia B. Amir - 2012 - Philosophical Practice 7:1015-29.
     
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  7. The Unconscious: Freud Versus Sartre.Lydia B. Amir - 2006 - In Peter Raabe (ed.), Philosophical Practice and the Unconscious. Trivium Publications. pp. 23-78.
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  8. Three Questionable Assumptions of Philosophical Counseling.Lydia B. Amir - 2004 - International Journal of Philosophical Practice 2 (1):1-32.
     
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  9.  4
    Correlated Equilibrium in a Nutshell.Rabah Amir, Sergei Belkov & Igor V. Evstigneev - 2017 - Theory and Decision 83 (4):457-468.
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    The Behavioral Constellation of Deprivation May Be Best Understood as Risk Management.Dorsa Amir & Matthew R. Jordan - 2017 - Behavioral and Brain Sciences 40.
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  11.  17
    Carroll, Noël. Humour: A Very Short Introduction. Oxford University Press, 2014, 126 Pp., $11.95 Paper. [REVIEW]Lydia Amir - 2016 - Journal of Aesthetics and Art Criticism 74 (1):99-101.
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  12.  10
    When Expertise and Ethics Diverge: Lay and Professional Evaluation of Psychotherapists in Israel.Simon Shimshon Rubin & Danah Amir - 2000 - Ethics and Behavior 10 (4):375 – 391.
    Do psychotherapists' unethical practices influence how they are perceived? The 202 Israeli lay and professional psychology participants rated systematically varied descriptions of effective therapists and potential clients under conditions of no difficulties (standard), practice without a license, and a previous sexual boundary violation on indexes of evaluation and willingness to refer. Participants completed a measure of important variables in therapist selection. Effective standard therapists were rated most favorably, unlicensed therapists were rated favorably, and therapists who violated sexual boundaries in the (...)
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  13. Philosophical Practice: A Method and Some Cases.Lydia B. Amir - 2003 - Practical Philosophy 6 (1):36-41.
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  14. Pride, Humiliation and Humility: Humor as a Virtue.Lydia B. Amir - 2002 - Philosophical Practice 1 (3):1-22.
     
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  15. The Role of Impersonal Love in Everyday Life.L. B. Amir - forthcoming - Philosophy.
     
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  16. Implicit Memory Tasks: Retention Without Conscious Recollection.Iii Roediger, Henry L. & Nader Amir - 2005 - In Amy Wenzel & David C. Rubin (eds.), Cognitive Methods and Their Application to Clinical Research. American Psychological Association. pp. 121-127.
  17. Rationality as Passion: Plato’s Theory of Love.L. B. Amir - 2001 - Practical Philosophy 4 (3):6-14.
     
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  18.  35
    From Event-Driven to Period-Driven Voluntary Earnings Disclosure? A Value-Adding Disclosure Strategy.Jacques Barnea - 2007 - International Journal of Business Governance and Ethics 3 (3):274-307.
    Research and practice of Voluntary Earnings Disclosure (VED) as a strategy are limited, notwithstanding its evidenced contribution to firm value. An emerging VED profile is identified, characterised and evaluated. Firms applying it regularly provide VED between quarterly earnings announcements. This profile is compared with the prevailing approach of issuing VED when warranted by events and/or when serving firm or management ad hoc interests. These firms' VEDs are found to be more regular, frequent, timely, and often with confirming content. Their VED (...)
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  19.  17
    Rethinking Philosophers' Responsibility.Lydia B. Amir - 2009 - In Jinfen Yan & David E. Schrader (eds.), Proceedings of the Xxii World Congress of Philosophy. Edwin Mellen Press. pp. 19-29.
    Should philosophers address the needs of their societies? If the answer is affirmative, and if today's needs are being inadequately answered within the New Age movement for lack of viable alternatives, philosophers' minimal response could be teaching critical thinking outside the academe, and maximal response would be providing relevant wisdom for the world. The first option requires construing logic and epistemology as practical fields. The second requires reforming part of Philosophy as social thinking which provides relevant wisdom for the world. (...)
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  20.  15
    Implicit Memory for Negative and Positive Social Information in Individuals with and Without Social Anxiety.Nader Amir, Emily Bower, Jeffrey Briks & Melinda Freshman - 2003 - Cognition and Emotion 17 (4):567-583.
  21.  15
    Shaftesbury—An Important Forgotten Indirect Source of Kierkegaard's Thought.Lydia B. Amir - 2014 - Kierkegaard Studies Yearbook 19 (1).
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 19 Heft: 1 Seiten: 189-216.
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  22.  16
    Kierkegaard and the Traditions of the Comic in Philosophy.Lydia B. Amir - 2013 - Kierkegaard Studies Yearbook 2013 (1).
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2013 Heft: 1 Seiten: 377-402.
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  23.  13
    Morality, Psychology, Philosophy.Lydia B. Amir - 2005 - Philosophical Practice 1 (1):43-57.
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    The Frog Test: A Tool for Measuring Humor Theories' Validity and Humor Preferences.Ori Amir - 2016 - Frontiers in Human Neuroscience 10.
  25.  2
    The Persecution of the Jews in the First Crusade: Liturgy, Memory, and Nineteenth-Century Visual Culture.Iris Shagrir & Netta Amir - 2017 - Speculum 92 (2):405-428.
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    Rethinking Philosophers' Responsibility.Lydia B. Amir - 2008 - Proceedings of the Xxii World Congress of Philosophy 49:19-29.
    Should philosophers address the needs of their societies? If the answer is affirmative, and if today's needs are being inadequately answered within the New Age movement for lack of viable alternatives, philosophers' minimal response could be teaching critical thinking outside the academe, and maximal response would be providing relevant wisdom for the world. The first option requires construing logic and epistemology as practical fields. The second requires reforming part of Philosophy as social thinking which provides relevant wisdom for the world. (...)
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    What’s It All About? A Guide to Life’s Basic Questions and Answers. [REVIEW]Lydia B. Amir - 2006 - Philosophical Practice 2 (2):125-127.
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  28.  8
    Inadequacies of Chisholm's Definitions of the Evident.Marcelo Dascal & Lydia Amir - 1981 - Critica 13 (37):69 - 76.
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  29.  3
    The Effects of Cognitive Load on Attention Control in Subclinical Anxiety and Generalised Anxiety Disorder.Sadia Najmi, Nader Amir, Kristen E. Frosio & Catherine Ayers - 2015 - Cognition and Emotion 29 (7):1210-1223.
  30.  3
    Philosophical Practice, Contributors Bios, Volume 2.2.Erik Abrams, Lydia Amir, Seamus Carey, Reena Cheruvalath, Sara Ellenbogen, Michael Grosso, D. Floyd Keller, Jens Olesen, Bernard Roy & Naomi Thomas - 2006 - Philosophical Practice 2 (2).
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  31.  3
    Exterritory Project.Ruti Sela & Maayan Amir - 2011 - Multitudes 47 (4):20-22.
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  32.  1
    Careful Cheating: People Cheat Groups Rather Than Individuals.Amitai Amir, Tehila Kogut & Yoella Bereby-Meyer - 2016 - Frontiers in Psychology 7.
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  33.  1
    Between Imaginary Lines: Violence and its Justifications at the Military Checkpoints in Occupied Palestine.H. Kotef & M. Amir - 2011 - Theory, Culture and Society 28 (1):55-80.
    Looking at one site, the Israeli checkpoints in the occupied Palestinian territory, this article seeks to understand the mechanisms by which violence can present itself as justifiable , even when it materializes within frames presumably set to annul it. We look at the checkpoints as a condensed microcosmos operating within two such frames. One is the prolonged Israeli-Palestinian ‘peace process’ , and the other is regulatory power , which in the Foucauldian framework presumably sidelines the violent form which sovereign power (...)
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  34. A “Dangerous Idea” – Taking Seriously Thomas Magnell’s Moral Injunction to Direct Thought to Thought.Lydia B. Amir - 2013 - Homo Oeconomicus 30 (4):475-479.
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  35. A New Skeptical Worldview for Contemporary World Cultures.Lydia B. Amir - 2014 - In Jian Chang (ed.), World Culture Development Forum 2013. Chian Social Sciences Academic Press. pp. 337-363.
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  36. Don’T Interrupt My Dialogue!Lydia B. Amir - 2001 - In C. T. (ed.), Thinking through Dialogue. Practical Philosophy Press. pp. 239-243.
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  37. Doing Philosophy. [REVIEW]Lydia B. Amir - 2014 - Philosophical Practice 9 (1):1397-1398.
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  38. Epistemology as a Practical Activity.Lydia B. Amir - 2011 - Haser 2:41-65.
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  39. Humor – A Salvation from Salvations?Lydia B. Amir - 2011 - Humor Mekuvvan: Scholarly Journal in Humor 1 (1):47-57.
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  40. Humor and the Good Life in Modern Philosophy: Shaftesbury, Hamann, Kierkegaard.Lydia B. Amir - 2014 - State University of New York Press.
    _An exploration of philosophical and religious ideas about humor in modern philosophy and their secular implications._.
     
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  41. How Can Philosophy Benefit From Philosophical Practice?Lydia B. Amir - 2008 - Practical Philosophy 9 (2):3-12.
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  42. Kierkegaard and the Philosophical Traditions of the Comic.Lydia B. Amir - 2013 - Kierkegaard Studies Yearbook:377-401.
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  43. Philosophy’s Attitude Towards the Comic. A Reevaluation.Lydia B. Amir - 2013 - European Journal of Humor Research 1 (1):6-21.
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  44. Philosophers, Ethics, and Emotions.Lydia B. Amir - 2009 - Philosophical Practice 4 (2):447-458.
    In this paper I continue to probe the roles of philosophy and psychology in moral education. In a previous article published in this journal, I criticized the moral views of various schools of psychotherapy, and argued that philosophers are the sole professionals equipped to teach normative morality in a pluralistic, critical, and reasoned way . In this paper, I argue that effective moral education involves emotional education; that philosophers’ views of emotions tend to be reductive, and when they are not, (...)
     
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  45. Que Podemos Aprender de la Filosofia Helenista? (What Can We Learn from Hellenistic Philosophy?Lydia B. Amir - 2009 - Sophia: Revista de Filosofia 5:81-89.
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  46. School Desegregation: Cross-Cultural Perspectives.Y. Amir, S. Sharan & R. Ben-Ari (eds.) - 1984 - Routledge.
    First Published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.
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  47. Spinoza’s Ethics in Global Management.Lydia B. Amir - 2012 - Journal of Global Studies 4 (1):123-138.
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  48. Søren Kierkegaard and the Practice of Philosophy.Lydia B. Amir - 2006 - In B. R. J. (ed.), Philosophers as Philosophical Practitioners. Ediciones. pp. 31-45.
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  49. The Affective Aspect of Wisdom: Some Conceptions of Love of Humanity and Their Use in Philosophical Practice.Lydia B. Amir - 2004 - Practical Philosophy 7 (1):14-25.
     
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  50. The Good Life Is the Good Laugh: The Comic in the History of Philosophy.Lydia B. Amir - 2012 - In A. Ziv & A. Sover (eds.), The Importance of Not Being Earnest. Carmel Press. pp. 206-253.
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