Results for 'Don Rodrigo Martínez'

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  1.  30
    Level of Coherence Among Ethics Program Components and Its Impact on Ethical Intent.Pablo Ruiz, Ricardo Martinez, Job Rodrigo & Cristina Diaz - 2015 - Journal of Business Ethics 128 (4):725-742.
    Three ethics program components, a code of ethics, ethics training initiatives and ethics-oriented performance appraisal content, were examined for their relationship to ethical intent using a sample of 525 employees from the Spanish financial services industry. As expected, all three components contributed to the prediction of ethical intent. Importantly, clusters of employees who reported experiencing distinct combinations of the program components were identified and compared for their level of ethical intent. Employees who perceived all three components to be strongly implemented (...)
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  2.  18
    Intra-Organizational Social Capital in Business Organizations. A Theoretical Model with a Focus on Servant Leadership as Antecedent.Pablo Ruíz, Ricardo Martínez & Job Rodrigo - 2010 - Ramon Llull Journal of Applied Ethics 1 (1):43-59.
    This paper explores the antecedents of intra-organizational social capital from a comprehensive perspective that integrates leadership as the main antecedent. To be precise, we propose that intra-organizational social capital is a direct consequence of an organizational ethical and community context to which leadership in the servant dimension plays a transcendental role. Indeed, since the seminal work of Greenleaf the servant leadership concept has been widespread among business academics and professionals for the value it brings to the organization not only in (...)
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  3.  31
    Re-pensando la Educación desde la Complejidad.María Inés De Jesús, Raiza Andrade, Don Rodrigo Martínez & Raizabel Méndez - 2007 - Polis 16.
    En el marco del Paradigma Emergente de la Complejidad, la educación cobra un nuevo significado. Emerge la necesidad de postular nuevas visiones acerca del fenómeno educativo que trasciendan la concepción disciplinar. Ir a la búsqueda de una práctica educativa más sensible, exhaustiva, cuyo eje sea enseñar a investigar, integradora de las ciencias sociales con las humanísticas, fomentadora de un conocimiento autónomo, formadora de ciudadanos provistos de los instrumentos que les permitan interaccionar con el entorno de una manera creativa como constructores (...)
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  4.  17
    Desterritorializaciones educativas para la universidad de la sociedad del conocimiento.Raiza Andrade, Raizabel Méndez & Don Rodrigo Martínez - 2010 - Polis: Revista Latinoamericana 25.
    Tres gnoseologías para la Universidad de la Sociedad del Conocimiento. Una, parte de considerar que la palabra escolar y la palabra de la existencia, preñadas de viejos paradigmas, se han transformado en silencio muerto, no son más silencio creativo, por ello, jugar a desempalabrar(nos) caórdicamente emerge como uno de los caminos para aprender a desaprender y desdecir certezas desaprendiendo(nos).Otra, postula derribar los muros disciplinares del aula para Rizomáticamente Co-entrelazar Aprendizajes (ARCA) cogno-vivenciales entre docentes-cartógrafos y arqueontes-creactores en una Aula para/de/desde la (...)
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  5.  39
    Bermejo, Ignacio Jericó. Domingo Báñez, Teología de la Infidelidad En Paganos y Herejes (1584). Madrid: Editorial Revista Agustiniana, 2000. Chrétien, Jean-Luis. The Unforgettable and the Unhoped For. Trans. J. Bloechl. New York: Fordham University Press, 2002. Cupitt, Don. Is Nothing Sacred: The Non-Realist Philosophy of Religion. New. [REVIEW]Josep-Vicent Ferre Domínguez, Francisco Bueno-Félix C. Fernández, Antonio Claver Ferrer, Jacinto García & Gregorio Martínez - 2003 - Augustinian Studies 34 (1).
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  6. Special Issue: Ethical, Cultural, and Spiritual Dimensions of Healthcare Practice Guest Editor: Jean V McHale.Jean V. McHale, Robin Narruhn, Ingra R. Schellenberg, Jo Samanta, Rodrigo Gs Almeida, Edson Z. Martinez, Alessandra Mazzo, Maria A. Trevizan, Isabel Ac Mendes & Kwisoon Choe - 2013 - Nursing Ethics 20 (4).
  7.  28
    Eye Development: A View From the Retina Pigmented Epithelium.Juan Ramón Martínez-Morales, Isabel Rodrigo & Paola Bovolenta - 2004 - Bioessays 26 (7):766-777.
  8. Glacial, Vegetational, and Climatic History in Torres Del Paine National Park Since 14, 000 Years BP: The Vega Ñandú Record. [REVIEW]Rodrigo Villa Martínez - forthcoming - Laguna.
     
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  9.  35
    RESEÑA de : Blazquez, J.M.; Martínez-Pinna, J.; Montero, S. Historia de las religiones antiguas : Oriente, Grecia y Roma. Madrid : Cátedra, 1993. [REVIEW]Francisco José Martínez - 1994 - Endoxa 1 (3):360.
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  10.  29
    Carlos López B.: The Heritage Twist. Historical Confines of the Concept of Biological Heritage (Maximiliano Martínez).Maximiliano Martínez - 2006 - Ideas Y Valores 55 (130):96-102.
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  11.  16
    RESEÑA de : González García; Martínez Bisbal, J. . Autobiografia de Giambattista Vico. Madrid : Siglo XXI, 1998.Francisco José Martínez - 1999 - Endoxa 1 (11):389.
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  12. ¿ Orfandad política de los intelectuales?:(Traducción y notas de José Calvo y Felipe Navarro Martínez).Vaclav Havel, José Calvo González & Felipe Navarro Martínez - 2003 - Contrastes: Revista Internacional de Filosofía 8:187-201.
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  13. Ana Olivia Ruíz Martínez, et al." Sintomatología de anorexia y bulimia nerviosa en universidades privadas y públicas".Ana Olivia Ruíz Martínez, Roxana González Sotomayor & Silvia Valdez Nasser - 2005 - Episteme 1 (3).
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  14. J. card. Ratzinger-sagrada congregación para la doctrina de la fe Y aa. VV, el Don de la Vida. Instrucción Y comentarios (r. R crespo). L Rodrigo Ewart, autocomunicaaón divina. Estudio crltto de la cnstolo-gía de K. Rahner a propósito de gaudium et spes 22 (m. E sacchi). Jj sanguineti, ciencia aristotélica Y ciencia moderna (m. E sacchi). [REVIEW]Helene Weiss Me Sacchi - 1994 - Sapientia 191:408.
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  15.  42
    "I Know Who I Am": Don Quixote, Self-Fashioning, and the Humanness of Ordinary Identity.Martinez Felicia - 2016 - Philosophy and Literature 40 (2):511-525.
    What does it mean to know who you are? Is it a matter of knowing your name? The things that you’ve done? The people you love? Such indispensible knowledge is somehow not enough; I can know all of these things, and still feel puzzled about who I am. “I am not the person I once was,” “I am not myself today,” and “I am learning who I am,” are all commonplace poems of a kind: expressive sentences completely at home both (...)
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  16.  11
    Un pionero en el laberinto: esbozo de biografía intelectual de Don Miguel Asín. Años de formación y primeras publicaciones, 1891-1913.Andrés Martínez Lorca - 1995 - Endoxa 1 (6):37.
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  17. Un pionero en el laberinto: esbozo de biografía intelectual de Don Miguel Asín: años de formación y primeras publicacciones (1891-1913). [REVIEW]Andrés Martínez Lorca - 1995 - Endoxa 6:37-52.
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  18. La Religión En Don Fernando de Castro y Pajares.Ceferino Martínez Santamarta - 1980 - Naturaleza y Gracia: Revista Cuatrimestral de Ciencias Eclesiásticas 2:259-292.
  19.  13
    Flora Abasolo: Cartas inéditas a Miguel de Unamuno.Francisco Javier Cordero Morales & Pablo Rodrigo Martínez Becerra - 2019 - Logos: Revista de Lingüística, Filosofía y Literatura 29 (1):94-108.
    El artículo trata sobre las Cartas inéditas enviadas por la escritora chilena Flora Abasolo al filósofo vasco Miguel de Unamuno. Se da cuenta, primero, de la producción literaria de la escritora dado el evidente desconocimiento que de ella existe dentro del ámbito intelectual nacional. Luego se hace referencia a las Cartas en tanto forman parte de la iniciativa comunicacional y editorial emprendida por Flora en pro del reconocimiento del nombre de su padre, el filósofo Jenaro Abasolo, y de su obra (...)
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  20. Introspection, Revealed Preference and Neoclassical Economics: A Critical Response to Don Ross on the Robbins-Samuelson Argument Pattern.D. Wade Hands - 2008 - Journal of the History of Economic Thought 30:1-26.
    Abstract: Don Ross’ Economic Theory and Cognitive Science (2005) provides an elaborate philosophical defense of neoclassical economics. He argues that the central features of neoclassical theory are associated with what he calls the Robbins-Samuelson argument pattern and that it can be reconciled with recent developments in experimental and behavioral economics, as well as contemporary cognitive science. This paper argues that Ross’ Robbins-Samuelson argument pattern is not in the work of either Robbins or Samuelson and in many ways is in conflict (...)
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  21.  7
    A New Simple Chaotic Lorenz-Type System and Its Digital Realization Using a TFT Touch-Screen Display Embedded System.Rodrigo Méndez-Ramírez, Adrian Arellano-Delgado, César Cruz-Hernández & Rigoberto Martínez-Clark - 2017 - Complexity 2017:1-13.
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  22.  43
    A Problem with Societal Desirability as a Component of Responsible Research and Innovation: The “If We Don’T Somebody Else Will” Argument.John Weckert, Hector Rodriguez Valdes & Sadjad Soltanzadeh - 2016 - NanoEthics 10 (2):215-225.
    The implementation of Responsible Research and Innovation is not without its challenges, and one of these is raised when societal desirability is included amongst the RRI principles. We will argue that societal desirability is problematic even though it appears to fit well with the overall ideal. This discord occurs partly because the idea of societal desirability is inherently ambiguous, but more importantly because its scope is unclear. This paper asks: is societal desirability in the spirit of RRI? On von Schomberg’s (...)
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  23.  35
    Utopía y melancolía en Don Quijote.Javier Muguerza - 2010 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 43:63-82.
    The clash between these two dimensions of human condition – but also their complementary nature – make utopia and melancholy specially compelling as they address us today from Don Quixote’s text, providing an accurate standing from which both the author and his protagonist become our contemporaries. Taking an ethic point of departure, we shall consider the aim of the fantasies of Don Quixote is to modify the reality in a certain moral sense, despite of his ridiculously and impractical goals. At (...)
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  24.  24
    Antropología de la donación: el don como principio de la acción humana.Bayron León Osorio Herrera - 2015 - Escritos 23 (50):67-82.
    En muchos lugares y ambientes asistimos a condiciones muy preocupantes para los seres humanos. Las relaciones que establecemos, en ocasiones, no humanizan. Urgen otras posibilidades y condiciones antropológicas para reorientar nuestras acciones y los vínculos con los otros. La antropología de la donación prescribe la gratuidad de la existencia y entiende al hombre como un don. Propone entonces una revisión de muchas categorías antropológicas para instaurar un orden de gratuidad y donación para la existencia.
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  25.  7
    Una concepción quebrada de la historia a partir de Nietzsche y Deleuze: el nihilismo como a priori de la historia universal.Rodrigo Martínez Reinoso - 2013 - Revista de Humanidades de Valparaíso 2:33.
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  26.  2
    Una concepción quebrada de la historia a partir de Nietzsche y Deleuze: el nihilismo como a priori de la historia universal.Rodrigo Martínez Reinoso - 2014 - Revista de Humanidades de Valparaíso 3:33.
    En el presente texto se exponen algunos aspectos centrales de la crítica realizada por el filósofo francés Gilles Deleuze al historicismo. A partir de la obra de Nietzsche, espe- cialmente de su teoría del último hombre expuesta en Así habló Zaratustra y de su texto “Sobre la utilidad y los prejuicios de la historia para la vida”, se puede acusar el carácter mistificado de las ideas de progreso y evolucionismo del pensamiento de la Ilustración en el cual se inserta la (...)
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  27.  1
    Editorial: Physiological Computing of Social Cognition.Antonio Fernández-Caballero, José Miguel Latorre, Arturo Martínez-Rodrigo, Roberto Rodriguez-Jimenez & Amir Hussain - 2019 - Frontiers in Human Neuroscience 13.
  28.  55
    Book Symposium on Don Ihde’s Expanding Hermeneutics: Visualism in Science: Northwestern University Press, 1998. [REVIEW]Jan Kyrre Berg Olsen Friis, Larry A. Hickman, Robert Rosenberger, Robert C. Scharff & Don Ihde - 2012 - Philosophy and Technology 25 (2):249-270.
    Book Symposium on Don Ihde’s Expanding Hermeneutics: Visualism in Science Content Type Journal Article Category Book Symposium Pages 1-22 DOI 10.1007/s13347-011-0060-5 Authors Jan Kyrre Berg Olsen Friis, University of Copenhagen, Nørre Farimagsgade 5 A, Room 10.0.27, 1014 Copenhagen, Denmark Larry A. Hickman, The Center for Dewey Studies, Southern Illinois University Carbondale, Carbondale, IL 62901, USA Robert Rosenberger, School of Public Policy, Georgia Institute of Technology, DM Smith Building, 685 Cherry Street, Atlanta, GA 30332-0345, USA Robert C. Scharff, University of New (...)
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  29. Don Quixote in Broadsheets of the Seventeenth and Early Eighteenth Centuries.Johannes Hartau - 1985 - Journal of the Warburg and Courtauld Institutes 48:234-238.
  30.  62
    "After Tocqueville – the Curious Adventures of Bernard-Henri Lévy and Don Watson". [REVIEW]D. N. Byrne - 2013 - Australian Review of Public Affairs - Drawing Board 2013:1-5.
  31.  29
    Anfitrion o la maldad del don.Santiago Sánchez & José Antonio - 2013 - Daimon: Revista Internacional de Filosofía 58:141-154.
    En este artículo se utiliza el mito y la figura de Anfitrión para analizar el juego situacional entre los roles antitéticos, pero también complementarios, del anfitrión y el invitado, así como la dialéctica entre lo privado y lo público. Por último, el mito da pie para analizar el complejo papel de la deuda moral en dicha interactuaciónDon, público, privado, deuda moral, anfitrión, invitado.
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  32. Il dialogo tra Unamuno ed Ortega su Don Chisciotte / The Dialogue between Unamuno and Ortega on Don Quixote.Armando Savignano - 2006 - Filosofia Oggi 29 (113):29-44.
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  33. The Humility Heuristic Or: People Worth Trusting Admit to What They Don't Know.Mattias Skipper - manuscript
    People don't always speak the truth. When they don't, we do better not to trust them. Unfortunately, that's often easier said than done. People don't usually wear a ‘Not to be trusted!’ badge on their sleeves, which lights up every time they depart from the truth. Given this, what can we do to figure out whom to trust, and whom not? My aim in this paper is to offer a partial answer to this question. I propose a heuristic—the “Humility Heuristic”—to (...)
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  34. Don’T Know, Don’T Kill: Moral Ignorance, Culpability, and Caution.Alexander A. Guerrero - 2007 - Philosophical Studies 136 (1):59-97.
    This paper takes on several distinct but related tasks. First, I present and discuss what I will call the "Ignorance Thesis," which states that whenever an agent acts from ignorance, whether factual or moral, she is culpable for the act only if she is culpable for the ignorance from which she acts. Second, I offer a counterexample to the Ignorance Thesis, an example that applies most directly to the part I call the "Moral Ignorance Thesis." Third, I argue for a (...)
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  35. Wanting Things You Don't Want: The Case for an Imaginative Analogue of Desire.Tyler Doggett & Andy Egan - 2007 - Philosophers' Imprint 7:1-17.
    You’re imagining, in the course of a different game of make-believe, that you’re a bank robber. You don’t believe that you’re a bank robber. You are moved to point your finger, gun-wise, at the person pretending to be the bank teller and say, “Stick ‘em up! This is a robbery!”.
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  36.  8
    Functions, Organization and Etiology: A Reply to Artiga and Martinez.Cristian Saborido & Matteo Mossio - 2016 - Acta Biotheoretica 64 (3):263-275.
    We reply to Artiga and Martinez’s claim according to which the organizational account of cross-generation functions implies a backward looking interpretation of etiology, just as standard etiological theories of function do. We argue that Artiga and Martinez’s claim stems from a fundamental misunderstanding about the notion of “closure”, on which the organizational account relies. In particular, they incorrectly assume that the system, which is relevant for ascribing cross-generation organizational function, is the lineage. In contrast, we recall that organizational closure refers (...)
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  37. Internalism About a Person’s Good: Don’T Believe It.Alexander Sarch - 2011 - Philosophical Studies 154 (2):161-184.
    Internalism about a person's good is roughly the view that in order for something to intrinsically enhance a person's well-being, that person must be capable of caring about that thing. I argue in this paper that internalism about a person's good should not be believed. Though many philosophers accept the view, Connie Rosati provides the most comprehensive case in favor of it. Her defense of the view consists mainly in offering five independent arguments to think that at least some form (...)
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  38. Review of Alan H. Goldman, Practical Rules: When We Need Them and When We Don't. [REVIEW]Ben Eggleston - 2004 - Utilitas 16 (1):113-115.
    A review of Alan H. Goldman, _Practical Rules: When We Need Them and When We Don’t_ (Cambridge University Press, 2002), pp. xi + 210.
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  39. Now You Know It, Now You Don’T.Keith DeRose - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 5:91-106.
    Resistance to contextualism comes in the form of many very different types of objections. My topic here is a certain group or family of related objections to contextualism that I call “Now you know it, now you don’t” objections. I responded to some such objections in my “Contextualism and Knowledge Attributions” a few years back. In what follows here, I will expand on that earlier response in various ways, and, in doing so, I will discuss some aspects of David Lewis’s (...)
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  40. Why Epistemic Permissions Don’T Agglomerate – Another Reply to Littlejohn.Thomas Kroedel - 2013 - Logos and Episteme 4 (4):451–455.
    Clayton Littlejohn claims that the permissibility solution to the lottery paradox requires an implausible principle in order to explain why epistemic permissions don't agglomerate. This paper argues that an uncontentious principle suffices to explain this. It also discusses another objection of Littlejohn's, according to which we’re not permitted to believe lottery propositions because we know that we’re not in a position to know them.
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  41.  42
    Criminally Ignorant: Why the Law Pretends We Know What We Don't.Alexander Sarch - 2019 - New York, NY, USA: Oup Usa.
    The willful ignorance doctrine says defendants should sometimes be treated as if they know what they don't. This book provides a careful defense of this method of imputing mental states. Though the doctrine is only partly justified and requires reform, it also demonstrates that the criminal law needs more legal fictions of this kind. The resulting theory of when and why the criminal law can pretend we know what we don't has far-reaching implications for legal practice and reveals a pressing (...)
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  42.  9
    Non-Symmetric Awe: Why it Matters Even if We Don’t.Daniel Coren - forthcoming - Philosophia:1-17.
    The universe is enormous, perhaps unimaginably so. In comparison, we are very small. Does this suggest that humanity has little if any cosmic significance? And if we don’t matter, should that matter to us? Blaise Pascal, Frank Ramsey, Bertrand Russell, Susan Wolf, Harry Frankfurt, Stephen Hawking, and others have offered insightful answers to those questions. For example, Pascal and Ramsey emphasize that whereas the stars cannot think, human beings can. Through an exploration of some features of awe and its positive (...)
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  43. Don't Fear the Regress: Cognitive Values and Epistemic Infinitism: Aikin Don't Fear the Regress.Scott Aikin - 2009 - Think 8 (23):55-61.
    We are rational creatures, in that we are beings on whom demands of rationality are appropriate. But by our rationality it doesn't follow that we always live up to those demands. In those cases, we fail to be rational, but it is in a way that is different from how rocks, tadpoles, and gum fail to be rational. For them, we use the term ‘arational.’ They don't have the demands, but we do. The demands of rationality bear on us because (...)
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  44. Don’T Count on Taurek: Vindicating the Case for the Numbers Counting.Yishai Cohen - 2014 - Res Publica 20 (3):245-261.
    Suppose you can save only one of two groups of people from harm, with one person in one group, and five persons in the other group. Are you obligated to save the greater number? While common sense seems to say ‘yes’, the numbers skeptic says ‘no’. Numbers Skepticism has been partly motivated by the anti-consequentialist thought that the goods, harms and well-being of individual people do not aggregate in any morally significant way. However, even many non-consequentialists think that Numbers Skepticism (...)
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  45.  87
    What Things Still Don’T Do.David M. Kaplan - 2009 - Human Studies 32 (2):229-240.
    This paper praises and criticizes Peter-Paul Verbeek’s What Things Do ( 2006 ). The four things that Verbeek does well are: (1) remind us of the importance of technological things; (2) bring Karl Jaspers into the conversation on technology; (3) explain how technology “co-shapes” experience by reading Bruno Latour’s actor-network theory in light of Don Ihde’s post-phenomenology; (4) develop a material aesthetics of design. The three things that Verbeek does not do well are: (1) analyze the material conditions in which (...)
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  46.  20
    Mineral misbehavior: why mineralogists don’t deal in natural kinds.Carlos Santana - 2019 - Foundations of Chemistry 21 (3):333-343.
    Mineral species are, at first glance, an excellent candidate for an ideal set of natural kinds somewhere beyond the periodic table. Mineralogists have a detailed set of rules and formal procedure for ratifying new species, and minerals are a less messy subject matter than biological species, psychological disorders, or even chemicals more broadly—all areas of taxonomy where the status of species as natural kinds has been disputed. After explaining how philosophers have tended to get mineralogy wrong in discussions of natural (...)
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  47.  82
    Why Don’T Philosophers Do Their Intuition Practice?James Andow - 2019 - Acta Analytica 34 (3):257-269.
    I bet you don’t practice your philosophical intuitions. What’s your excuse? If you think philosophical training improves the reliability of philosophical intuitions, then practicing intuitions should improve them even further. I argue that philosophers’ reluctance to practice their intuitions highlights a tension in the way that they think about the role of intuitions in philosophy.
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  48.  59
    In Defense of Brain Death: Replies to Don Marquis, Michael Nair-Collins, Doyen Nguyen, and Laura Specker Sullivan.John P. Lizza - 2018 - Diametros 55:68-90.
    In this paper, I defend brain death as a criterion for determining death against objections raised by Don Marquis, Michael Nair-Collins, Doyen Nguyen, and Laura Specker Sullivan. I argue that any definition of death for beings like us relies on some sortal concept by which we are individuated and identified and that the choice of that concept in a practical context is not determined by strictly biological considerations but involves metaphysical, moral, social, and cultural considerations. This view supports acceptance of (...)
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  49.  90
    Protecting Rainforest Realism: James Ladyman, Don Ross: Everything Must Go: Metaphysics Naturalized, Oxford: Oxford University Press, 2007, Pp. 368 £49.00 HB.P. Kyle Stanford, Paul Humphreys, Katherine Hawley, James Ladyman & Don Ross - 2010 - Metascience 19 (2):161-185.
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  50.  29
    When Marcel Mauss’s Essai Sur le Don Becomes The Gift: Variations on the Theme of Solidarity.Simone Bateman - 2016 - Theoretical Medicine and Bioethics 37 (6):447-461.
    Since the early 1970s, Marcel Mauss’s Essai sur le Don, translated into English as The Gift in 1954, has been a standard reference in the social science and bioethical literature on the use of human body parts and substances for medical and research purposes. At that time, three social scientists—political scientist Richard Titmuss in the United Kingdom and sociologist Renée C. Fox working with historian Judith Swazey in the United States—had the idea of using this concept to highlight the fundamental (...)
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