Results for 'Arnold Wirtala'

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  1.  8
    Taste in the Arts: A Problem of Aesthetic Value.Arnold Wirtala - 1955 - Educational Theory 5 (2):118-124.
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  2.  1
    Matthew Arnold.Matthew Arnold & James Gribble - 1967 - Collier-Macmillan Macmillan.
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  3. Further Thoughts on the Degeneration of Market Socialism: A Reply to Schweickart: N. Scott Arnold.N. Scott Arnold - 1987 - Economics and Philosophy 3 (2):320-330.
    David Schweickart has challenged a number of claims that are central to my argument that market socialism would probably degenerate into something only nominally distinguishable from capitalism. Chief among these is the claim that competitive pressures would force the workers in a worker-controlled firm to create pay and authority differentials that would make such firms structurally homologous to capitalist firms. Schweickart challenges this on two fronts: He argues that there is no good reason to believe that market forces under market (...)
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  4. Homepage Eckhart Arnold.Eckhart Arnold (ed.) - 2006 - Preprint.
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  5. Matthew Arnold and the Education of the New Order: A Selection of Arnold's Writings on Education.Matthew Arnold - 1969 - London: Cambridge University Press.
     
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  6. Matthew Arnold and the Education of the New Order a Selection of Arnold's Writings on Education; [Edited] with an Introduction and Notes by Peter Smith and Geoffrey Summerfield.Matthew Arnold, Peter Smith & Geoffrey Summerfield - 1969 - Cambridge University Press.
     
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  7. Matthew Arnold on Education.Matthew Arnold - 1973 - Harmondsworth, Penguin Education.
     
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  8. Matthew Arnold and the Education of the New Order.G. H. Bantock, P. Smith, G. Summerfield & Matthew Arnold - 1970 - British Journal of Educational Studies 18 (1):108.
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  9. Matthew Arnold.Marjorie Cruickshank, James Gribble & Matthew Arnold - 1968 - British Journal of Educational Studies 16 (2):214.
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  10. Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion.Dan Arnold - 2005 - Columbia University Press.
    In _Buddhists, Brahmins, and Belief_, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers (...)
     
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  11.  15
    Monkey Semantics: Two ‘Dialects’ of Campbell’s Monkey Alarm Calls.Philippe Schlenker, Emmanuel Chemla, Kate Arnold, Alban Lemasson, Karim Ouattara, Sumir Keenan, Claudia Stephan, Robin Ryder & Klaus Zuberbühler - 2014 - Linguistics and Philosophy 37 (6):439-501.
    We develop a formal semantic analysis of the alarm calls used by Campbell’s monkeys in the Tai forest and on Tiwai island —two sites that differ in the main predators that the monkeys are exposed to. Building on data discussed in Ouattara et al. :e7808, 2009a; PNAS 106: 22026–22031, 2009b and Arnold et al., we argue that on both sites alarm calls include the roots krak and hok, which can optionally be affixed with -oo, a kind of attenuating suffix; (...)
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  12. Tools for Evaluating the Consequences of Prior Knowledge, but No Experiments. On the Role of Computer Simulations in Science.Eckhart Arnold - manuscript
     
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  13. Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind.Dan Arnold - 2014 - Cambridge University Press.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of (...)
     
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  14.  63
    Hume's Skepticism About Inductive Inference.N. Scott Arnold - 1983 - Journal of the History of Philosophy 21 (1):31-56.
    In lieu of an abstract, here is a brief excerpt of the content: Hume's Skepticism about Inductive Inference N. SCOTT ARNOLD IT HAS BEEN A COMMONPLACE among commentators on Hume's philosophy that he was a radical skeptic about inductive inference. In addition, he is alleged to have been the first philosopher to pose the so-called problem of induction. Until recently, however, Hume's argument in this connection has not been subject to very close scrutiny. As attention has become focused on (...)
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  15. Roman Stoicism.Edward Vernon Arnold - 1911 - Freeport, N.Y., Books for Libraries Press.
    _Roman Stoicism_, first published in 1911, offers an authoritative introduction to this fascinating chapter in the history of Western philosophy, which throughout the 20 th century has been rediscovered and rehabilitated among philosophers, theologians and intellectual historians. Stoicism played a significant part in Roman history via the public figures who were its adherents ; and, as it became more widely accepted, it assumed the features of a religion. The Stoic approach to physics, the universe, divine providence, ethics, law and humanity (...)
     
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  16.  1
    The Dark Side of the Force. When Computer Simulations Lead Us Astray and Model Think Narrows Our Imagination.Eckhart Arnold - 2006 - In Homepage Eckhart Arnold. Preprint.
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  17. Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion.Dan Arnold - 2008 - Cambridge University Press.
    In _Buddhists, Brahmins, and Belief_, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers (...)
     
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  18.  48
    Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind.Dan Arnold - 2012 - Cambridge University Press.
    Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death, they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of (...)
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  19. Culture and Anarchy.Matthew Arnold - 2009 - Oxford University Press UK.
    'The men of culture are the true apostles of equality.' Matthew Arnold's famous series of essays, which were first published in book form under the title Culture and Anarchy in 1869, debate important questions about the nature of culture and society that are as relevant now as they have ever been. Arnold seeks to find out 'what culture really is, what good it can do, what is our own special need of it' in an age of rapid social (...)
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  20. Why Don't You Just Talk to Him?: The Politics of Domestic Abuse.Kathleen R. Arnold - 2015 - Oxford University Press USA.
    Why Don't You Just Talk to Him? looks at the broad political contexts in which violence, specifically domestic violence, occurs. Kathleen Arnold argues that liberal and Enlightenment notions of the social contract, rationality and egalitarianism -- the ideas that constitute norms of good citizenship -- have an inextricable relationship to violence. According to this dynamic, targets of abuse are not rational, make bad choices, are unable to negotiate with their abusers, or otherwise violate norms of the social contract; they (...)
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  21. Ethical Theory and Business.Tom L. Beauchamp, Norman E. Bowie & Denis Gordon Arnold (eds.) - 2008 - Pearson/Prentice Hall.
     
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  22.  24
    The Impact of Perceived Ethical Culture of the Firm and Demographic Variables on Auditors' Ethical Evaluation and Intention to Act Decisions.Breda Sweeney, Don Arnold & Bernard Pierce - 2010 - Journal of Business Ethics 93 (4):531 - 551.
    This study examined the impact of perceived ethical culture of the firm and selected demographic variables on auditors' ethical evaluation of, and intention to engage in, various time pressure-induced dysfunctional behaviours. Four audit cases and questionnaires were distributed to experienced pre-manager level auditors in Ireland and the U. S. The findings revealed that while perceived unethical pressure to engage in dysfunctional behaviours and unethical tone at the top were significant in forming an ethical evaluation, only perceived unethical pressure had an (...)
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  23.  41
    Beyond Sweatshops: Positive Deviancy and Global Labour Practices.Denis G. Arnold & Laura P. Hartman - 2005 - Business Ethics 14 (3):206–222.
  24.  35
    Buddhist Idealism, Epistemic and Otherwise: Thoughts on the Alternating Perspectives of Dharmakīrti.Dan Arnold - 2008 - Sophia 47 (1):3-28.
    Some influential interpreters of Dharmakīrti have suggested understanding his thought in terms of a ‘sliding scale of analysis.’ Here it is argued that this emphasis on Dharmakīrti's alternating philosophical perspectives, though helpful in important respects, obscures the close connection between the two views in play. Indeed, with respect to these perspectives as Dharmakīrti develops them, the epistemology is the same either way. Insofar as that is right, John Dunne's characterization of Dharmakīrti's Yogācāra as ‘epistemic idealism ’ may not, after all, (...)
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  25.  19
    Ethics Consultation: From Theory to Practice.Mark P. Aulisio, Robert M. Arnold & Stuart J. Youngner (eds.) - 2003 - Johns Hopkins University Press.
    In the clinical setting, questions of medical ethics raise a host of perplexing problems, often complicated by conflicting perspectives and the need to make immediate decisions. In this volume, bioethicists and physicians provide a nuanced, in-depth approach to the difficult issues involved in bioethics consultation. Addressing the needs of researchers, clinicians, and other health professionals on the front lines of bioethics practice, the contributors focus primarily on practical concerns -- whether ethics consultation is best done by individuals, teams, or committees (...)
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  26.  64
    Corporate Moral Agency.Denis G. Arnold - 2006 - Midwest Studies in Philosophy 30 (1):279–291.
    "The main conclusion of this essay is that it is plausible to conclude that corporations are capable of exhibiting intentionality, and as a result that they may be properly understood as moral agents" (p. 281).
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  27.  46
    Libertarian Theories of the Corporate and Global Capitalism.Denis G. Arnold - 2003 - Journal of Business Ethics 48 (2):155-173.
    Libertarian theories of the normative core of the corporation hold in common the view that is the responsibility of publicity held corporations to return profits to shareholders within the bounds of certain moral side-constraints. Side-constraints may be either weak (grounded in the rules of the game) or strong (grounded in rights). This essay considers libertarian arguments regarding the normative core of the corporation in the context of global capitalism and in the light of actual corporate behavior. First, it is argued (...)
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  28.  15
    Philosophical Debates About the Definition of Death: Who Cares?Stuart J. Youngner & Robert M. Arnold - 2001 - Journal of Medicine and Philosophy 26 (5):527 – 537.
    Since the Harvard Committees bold and highly successful attempt to redefine death in 1968 (Harvard Ad Hoc committee, 1968), multiple controversies have arisen. Stimulated by several factors, including the inherent conceptual weakness of the Harvard Committees proposal, accumulated clinical experience, and the incessant push to expand the pool of potential organ donors, the lively debate about the definition of death has, for the most part, been confined to a relatively small group of academics who have created a large body of (...)
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  29. The Dead Donor Rule: How Much Does the Public Care ... And How Much Should.Megan Crowley-Matoka & Robert M. Arnold - 2004 - Kennedy Institute of Ethics Journal 14 (3):319-332.
    : In this brief commentary, we reflect on the recent study by Siminoff, Burant, and Youngner of public attitudes toward "brain death" and organ donation, focusing on the implications of their findings for the rules governing from whom organs can be obtained. Although the data suggest that many seem to view "brain death" as "as good as dead" rather than "dead" (calling the dead donor rule into question), we find that the study most clearly demonstrates that understanding an individual's definition (...)
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  30.  31
    Is Svasaṃvitti Transcendental? A Tentative Reconstruction Following Śāntarakṣita.Dan Arnold - 2005 - Asian Philosophy 15 (1):77 – 111.
  31.  65
    On Semantics and Saṃketa: Thoughts on a Neglected Problem with Buddhist Apoha Doctrine. [REVIEW]Dan Arnold - 2006 - Journal of Indian Philosophy 34 (5):415-478.
    “...a theory of meaning for a particular language should be conceived by a philosopher as describing the practice of linguistic interchange by speakers of the language without taking it as already understood what it is to have a language at all: that is what, by imagining such a theory, we are trying to make explict." – Michael Dummer (2004: 31).
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  32. Sports, Ethics and Education.Peter J. Arnold - 1997 - Cassell.
  33. Sport as a Valued Human Practice: A Basis for the Consideration of Some Moral Issues in Sport.Peter J. Arnold - 1992 - Journal of Philosophy of Education 26 (2):237–255.
  34. Where in the (World Wide) Web of Belief is the Law of Non-Contradiction?Jack Arnold & Stewart Shapiro - 2007 - Noûs 41 (2):276–297.
    It is sometimes said that there are two, competing versions of W. V. O. Quine’s unrelenting empiricism, perhaps divided according to temporal periods of his career. According to one, logic is exempt from, or lies outside the scope of, the attack on the analytic-synthetic distinction. This logic-friendly Quine holds that logical truths and, presumably, logical inferences are analytic in the traditional sense. Logical truths are knowable a priori, and, importantly, they are incorrigible, and so immune from revision. The other, radical (...)
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  35.  48
    Why Profits Are Deserved.N. Scott Arnold - 1987 - Ethics 97 (2):387-402.
  36.  78
    Sport, Moral Education and the Development of Character.Peter J. Arnold - 1984 - Journal of Philosophy of Education 18 (2):275–281.
  37. Svasamvitti as Methodological Solipsism: Narrow Content and the Problem of Intentionality in Buddhist Philosophy of Mind.Dan Arnold - 2009 - In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.
     
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  38.  91
    Introspection and its Objects.Denis G. Arnold - 1997 - Journal of Philosophical Research 22 (April):87-94.
    Traditionally conceived, introspection is a form of nonsensuous perception that allows the mind to scrutinize at least some of its own states while it is experiencing them. The traditional account of introspection has been in disrepute ever since Ryle argued that the very idea of introspection is a logical muddle. Recent critics such as William Lyons, John Searle, and Sydney Shoemaker argue that this disrepute is well-deserved. Three distinct objections to the traditional account of introspection are considered and rejected. It (...)
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  39.  44
    Somaesthetics, Education, and the Art of Dance.Peter J. Arnold - 2005 - Journal of Aesthetic Education 39 (1):48-64.
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  40.  22
    Madhyamaka Buddhism.Dan Arnold - 2005 - Internet Encyclopedia of Philosophy.
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  41.  24
    Contributions of Empirical Research to Medical Ethics.Robert A. Pearlman, Steven H. Miles & Robert M. Arnold - 1993 - Theoretical Medicine and Bioethics 14 (3).
    Empirical research pertaining to cardiopulmonary resuscitation (CPR), clinician behaviors related to do-not-resuscitate (DNR) orders and substituted judgment suggests potential contributions to medical ethics. Research quantifying the likelihood of surviving CPR points to the need for further philosophical analysis of the limitations of the patient autonomy in decision making, the nature and definition of medical futility, and the relationship between futility and professional standards. Research on DNR orders has identified barriers to the goal of patient involvement in these life and death (...)
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  42.  49
    How to Do Things with Candrakirti: A Comparative Study in Anti-Skepticism.Dan Arnold - 2001 - Philosophy East and West 51 (2):247-279.
    Two strikingly similar critiques of epistemological foundationalism are examined: J. L. Austin's critique of A. J. Ayer in the former's "Sense and Sensibilia," and part of Candrakīrti's critique of Dignāga in the first chapter of the "Prasannapadā." With respect to Austin, it is argued that his writings on epistemology in fact relate quite closely to his better-known philosophy of speech acts, and that the appeal to ordinary language is part of a transcendental argument against the possibility of radical skepticism. It (...)
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  43.  28
    Empirical Research in Medical Ethics: An Introduction.Robert M. Arnold & Lachlan Forrow - 1993 - Theoretical Medicine and Bioethics 14 (3):195-196.
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  44.  76
    Dharmakīrti's Dualism: Critical Reflections on a Buddhist Proof of Rebirth.Dan Arnold - 2008 - Philosophy Compass 3 (5):1079-1096.
    Dharmakīrti, elaborating one of the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism. At the same time, Dharmakīrti himself may turn out to be vulnerable to some of the same kinds of arguments pressed against physicalists. It is revealing, then, that in arguing against physicalism himself, Dharmakīrti does not have available to him what some would judge to be more promising arguments for dualism (arguments, in particular, following Kant's 2nd (...)
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  45.  16
    Pascal's Theory of Scientific Knowledge.Keith Arnold - 1989 - Journal of the History of Philosophy 27 (4):531-544.
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  46.  64
    Hume's Skepticism in the Treatise of Human Nature.N. Scott Arnold - 1987 - Journal of the History of Philosophy 25 (3):450-452.
  47.  59
    The So-Called Hedonist Paradox.Felix Arnold - 1906 - International Journal of Ethics 16 (2):228-234.
  48.  60
    Personal Identity: The Galton Details.Keith Arnold - 1989 - Philosophia 19 (1):35-44.
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  49.  54
    Of Intrinsic Validity: A Study on the Relevance of Purva Mimamsa.Daniel Arnold - 2001 - Philosophy East and West 51 (1):26-53.
    The Mīmāṃsāka doctrine of "svatah prāmānya" has seldom been given the serious philosophical attention it deserves. This doctrine in fact grows out of a sophisticated critique of epistemological foundationalism. This critique, as well as the larger project that it serves, has striking similarities with the philosophical project advanced in William Alston's "Perceiving God". A comparison of the two helps to highlight the strengths and the problems of both projects, and shows, perhaps more importantly, that the Mīmāṃsāka doctrine is in fact (...)
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  50.  32
    Corrective Justice.Christopher Arnold - 1980 - Ethics 90 (2):180-190.
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