Results for 'Harold Abelson'

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  1.  7
    Amorphous Computing.Harold Abelson & Nancy Forbes - 2000 - Complexity 5 (3):22.
  2.  14
    Abelson, Harold, and Gerald J. Sussman. The Structure and Interpretation of Computer Pro-Grams. Cambridge, MA, 1985. Adams, John, and Katie Schmuecker, Eds. Devolution in Practice 2006. London, 2005. Adams, John, and Peter Robinson, Eds. Devolution in Practice: Public Policy Differences Within the UK. London, 2002. [REVIEW]Karl-Otto Apel, Jack Ayres, David Baker & David Seawright - 2012 - In Christian Emden & David R. Midgley (eds.), Beyond Habermas: Democracy, Knowledge, and the Public Sphere. Berghahn Books. pp. 205.
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  3.  20
    Prophetic Politics: Emmanuel Levinas and the Sanctification of Suffering.Philip J. Harold - 2009 - Ohio University Press.
    In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.
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  4. Immoralism and the Valence Constraint.James Harold - 2008 - British Journal of Aesthetics 48 (1):45-64.
    Immoralists hold that in at least some cases, moral fl aws in artworks can increase their aesthetic value. They deny what I call the valence constraint: the view that any effect that an artwork’s moral value has on its aesthetic merit must have the same valence. The immoralist offers three arguments against the valence constraint. In this paper I argue that these arguments fail, and that this failure reveals something deep and interesting about the relationship between cognitive and moral value. (...)
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  5. The Ethics of Non-Realist Fiction: Morality's Catch-22.James Harold - 2007 - Philosophia 35 (2):145-159.
    The topic of this essay is how non-realistic novels challenge our philosophical understanding of the moral significance of literature. I consider just one case: Joseph Heller’s Catch-22. I argue that standard philosophical views, based as they are on realistic models of literature, fail to capture the moral significance of this work. I show that Catch-22 succeeds morally because of the ways it resists using standard realistic techniques, and suggest that philosophical discussion of ethics and literature must be pluralistic if it (...)
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  6. Narrative Engagement with Atonement and The Blind Assasin.James Harold - 2005 - Philosophy and Literature 29 (1):130-145.
    Two recent novels, Ian McEwan’s Atonement and Margaret Atwood’s The Blind Assassin, are philosophically instructive. These books are interesting, I argue, because they reveal something about understanding and appreciating narrative. They show us that audience’s participation in narrative is much more subtle and complex than philosophers generally acknowledge. An analysis of these books reveals that narrative imagining is not static or unified, but dynamic and multipolar. I argue that once the complexity of narrative engagement is better understood, some prominent philosophical (...)
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  7. A Refutation of Mind-Body Identity.Raziel Abelson - 1970 - Philosophical Studies 18 (December):85-90.
    An elementary mathematical proof is offered that mental states cannot be either intensionally or extensionally identical with brain states. the proof consists in taking a subset of mental states, namely, possible thoughts of integers and showing that this set has the cardinal number aleph null; then taking the largest physically possible set of brain states k and the number of subsets of k which is 2 to the power k, and which, no matter how large, is necessarily finite. it follows (...)
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  8.  79
    Flexing the Imagination.James Harold - 2003 - Journal of Aesthetics and Art Criticism 61 (3):247–258.
    I explore the claim that “fictive imagining” – imagining what it is like to be a character – can be morally dangerous. In particular, I consider the controversy over William Styron’s imagining the revolutionary protagonist in his Confessions of Nat Turner. I employ Ted Cohen’s model of fictive imagining to argue, following a generally Kantian line of thought, that fictive imagining can be dangerous if one has the wrong motives. After considering several possible motives, I argue that only internally directed (...)
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  9. Not Necessarily.Raziel Abelson - 1961 - Philosophical Review 70 (1):67-84.
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  10.  79
    Between Intrinsic and Extrinsic Value.James Harold - 2005 - Journal of Social Philosophy 36 (1):85–105.
    Moral philosophers who differ from one another on a wide range of questions tend to agree on at least one general point. Most believe that things are worth valuing either because of their relationship to something else worth valuing, or because they are simply (in themselves) worth valuing. I value my car, because I value getting to work; I value getting to work, because I value making money and spending time productively; and I value those things because I value leading (...)
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  11. Because I Want To.Raziel Abelson - 1965 - Mind 74 (296):540-553.
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  12.  59
    On Judging the Moral Value of Narrative Artworks.James Harold - 2006 - Journal of Aesthetics and Art Criticism 64 (2):259–270.
    In this paper, I argue that in at least some interesting cases, the moral value of a narrative work depends on the aesthetic properties of that artwork. It does not follow that a work that is aesthetically bad will be morally bad (or that it will be morally good). The argument comprises four stages. First I describe several different features of imaginative engagement with narrative artworks. Then I show that these features depend on some of the aesthetic properties of those (...)
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  13. A Reply to Evans.Raziel Abelson - 1961 - Philosophy and Phenomenological Research 22 (2):262-263.
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  14. Empathy with Fictions.James Harold - 2000 - British Journal of Aesthetics 40 (3):340-355.
    IT IS DIFFICULT for me to read Pride and Prejudice without empathizing either with Elizabeth Bennet, or sometimes with her father, Mr Bennet. Not only do my own responses to and opinions of the events and characters of the book at times resemble theirs, but even when they do not, I find myself seeing the event from Elizabeth’s or Mr Bennet’s point of view. For example, at the close of the book, Elizabeth’s former dislike of Mr Darcy has completely vanished, (...)
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  15.  42
    Practical Reason and 'Companions in Guilt'.James Harold - 2003 - Philosophical Investigations 26 (4):311–331.
    Since Phillipa Foot’s paper ‘Morality as a System of Hypothetical Imperatives’ was published some twenty-five years ago, questions about categorical imperatives and the alleged rationality of acting morally have been of central concern to ethicists. For critics and friends of Kantian ethical theories, these questions have special importance. One of the distinctive features of Kantian ethical theories is that they claim that there are categorical imperatives: imperatives which dictate which actions one should follow insofar as one is rational.This way of (...)
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  16. Beliefs Are Like Possessions.Robert P. Abelson - 1986 - Journal for the Theory of Social Behaviour 16 (3):223–250.
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  17.  66
    Infected by Evil.James Harold - 2005 - Philosophical Explorations 8 (2):173 – 187.
    In this paper I argue that there is good reason to believe that we can be influenced by fictions in ways that matter morally, and some of the time we will be unaware that we have been so influenced. These arguments fall short of proving a clear causal link between fictions and specific changes in the audience, but they do reveal rather interesting and complex features of the moral psychology of fiction. In particular, they reveal that some Platonic worries about (...)
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  18.  62
    The Use of Nature in Art.Osborne Harold - 1962 - British Journal of Aesthetics 2 (4):318-327.
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  19.  77
    The Concept of Creativity in Art.Osborne Harold - 1979 - British Journal of Aesthetics 19 (3):224-231.
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  20.  34
    Persons: A Study In Philosophical Psychology.Raziel Abelson - 1977 - London: Macmillan.
  21.  40
    Knowledge and Belief.Raziel Abelson - 1968 - Journal of Philosophy 65 (22):733-737.
  22.  34
    Meaning, Use and Rules of Use.Raziel Abelson - 1957 - Philosophy and Phenomenological Research 18 (1):48-58.
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  23.  18
    Persons, P-Predicates, and Robots.Raziel Abelson - 1966 - American Philosophical Quarterly 3 (4):306-311.
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  24.  20
    In Defense of Formal Logic.Raziel Abelson - 1960 - Philosophy and Phenomenological Research 21 (3):333-346.
  25.  15
    Taylor's Fatal Fallacy.Raziel Abelson - 1963 - Philosophical Review 72 (1):93-96.
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  26.  16
    Window to Truth.Raziel Abelson - 1973 - Philosophia 3 (4):369-380.
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  27.  13
    Rejoinders.Raziel Abelson - 1972 - Philosophical Studies 23 (5):315 - 318.
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  28.  14
    Introduction: Ethics of Seeing: Consuming Environments.Christine Harold - 2004 - Ethics and the Environment 9 (2):1-3.
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  29.  11
    New Stops on the Biwt.Raziel Abelson - 1967 - Journal of Philosophy 64 (14):453-454.
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  30.  43
    Abelson's Refutation of Mind-Body Identity.Stephen L. Nathanson - 1972 - Philosophical Studies 23 (February):116-118.
    R. Abelson argues that the identity theory is false because it is possible to have an infinite number of thoughts (e.G. Of natural numbers) while the number of possible brain states is finite. The refutation fails because it conflates the logical possibility of having infinite thoughts with the actual ability to have them. The latter depends on many contingent facts, One of which may be the number of possible brain states.
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  31.  87
    Abelson on Feigl's Mind-Body Identity Thesis.Adolf Grünbaum - 1972 - Philosophical Studies 23 (1/2):119 - 121.
  32.  4
    Philosophy Without Borders, Naturally: An Interview with Harold Kincaid.Harold Kincaid - 2017 - Erasmus Journal for Philosophy and Economics 10 (1):83.
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  33.  33
    Don Ross, James Ladyman, and Harold Kincaid: Scientific Metaphysics. [REVIEW]Cord Friebe - 2014 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 45 (2):387-391.
    Scientific Metaphysics is a collection of essays in which prominent philosophers of science explore how metaphysics looks like that is judged by scientific standards. Common to all chapters is the requirement that scientific results and methods should be applied to metaphysical puzzle solving and, hence, the skepticism about philosophical reasoning that is based on the analysis of common-sense concepts and appeals to intuitions and a priori knowledge. It is, however, controversial what exactly naturalistic metaphysics might be, since at present there (...)
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  34.  25
    Harold Berman: Law and Language.Alan Durant - 2015 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (2):427-432.
    This review discusses Harold Berman’s, Law and Language, published by Cambridge University Press in 2013. It locates this short book in relation to Berman’s extensive body of publications in international and comparative law, and asks what contribution the book’s recent, posthumous publication can make to current debates over approaches to forensic linguistics. Particular attention is given to Berman’s conceptualisation of law as a ‘living language’, as well as to his coining of the term ‘communification’ to describe the value of (...)
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  35.  54
    Harold Garfinkel: Toward a Sociological Theory of Information. Ed. Anne Warfield Rawls. [REVIEW]James Aho - 2010 - Human Studies 33 (1):117-121.
    Harold Garfinkel: Toward a Sociological Theory of Information. Ed. Anne Warfield Rawls Content Type Journal Article Pages 117-121 DOI 10.1007/s10746-010-9141-1 Authors James Aho, Idaho State University Department of Sociology, Social Work, and Criminal Justice Pocatello ID 83209 USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 33 Journal Issue Volume 33, Number 1.
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  36.  24
    Frederick J. Streng Book Award: An Interview with Harold Kasimow, John Keenan, and Linda Keenan.Harold Kasimow, John P. Keenan & Linda Klepinger Keenan - 2005 - Buddhist-Christian Studies 25 (1):205-207.
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  37.  58
    Harold Jeffreys' Probabilistic Epistemology: Between Logicism and Subjectivism.Maria Carla Galavotti - 2003 - British Journal for the Philosophy of Science 54 (1):43-57.
    Harold Jeffreys' ideas on the interpretation of probability and epistemology are reviewed. It is argued that with regard to the interpretation of probability, Jeffreys embraces a version of logicism that shares some features of the subjectivism of Ramsey and de Finetti. Jeffreys also developed a probabilistic epistemology, characterized by a pragmatical and constructivist attitude towards notions such as ‘objectivity’, ‘reality’ and ‘causality’. 1 Introductory remarks 2 The interpretation of probability 3 Jeffreys' probabilistic epistemology.
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  38.  4
    Interview: Harold Bloom and Robert Moynihan.Harold Bloom & Robert Moynihan - 1983 - Diacritics 13 (3):57.
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  39.  28
    New Editions of the Menaechmi of Plautus T. Macci Plauti Menaechmi, Editio Altera a F. Schoell Recognita (Leipzig, Teubner, 1889). 5 M. 60. The Menaechmi of Plautus, Edited on the Basis of Brix's Edition, by Harold North Fowler, Ph. D. (Leach, Shewell and Sanborn, Boston and New York, 1889). [REVIEW]E. A. Sonnenschein - 1890 - The Classical Review 4 (05):212-214.
    T. Macci Plauti Menaechmi, editio altera a F. Schoell recognita . 5 M. 60. The Menaechmi of Plautus, edited on the basis of Brix's edition, by Harold North Fowler, Ph. D.
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  40. Addressing Schizophrenia: From Merleau-Ponty to Harold Searles.Alexandra Renault - 2010 - Filozofski Vestnik.
    Merleau-Ponty finds a philosophical interest in the psychoanalytical clinic, especially in the the clinic of children and hallucinating people, which can support the concepts of flesh and Ineinander. But in the philosophy of Merleau-Ponty there is also a clinical interest, residing in the link he establishes between the flesh, conceived as the origin of existence, and the pathologies that Freud described as “narcissistic” and nowadays called “psychotic” or “borderline” states. To support this hypothesis, we will link Merleau-Ponty’s own “clinic of (...)
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  41.  16
    The problem of objectivism in the production of sociological knowledge: the correspondence of Alfred Schutz, Talcott Parsons and Harold Garfinkel.Daniela G. López - 2014 - Cinta de Moebio 51:171-191.
    The epistemological problem of objectivism in the production of sociological knowledge confronts the researcher with the question of the risk involved in substituting social reality by the idealizations and abstractions created by science. Without a doubt, the subject seems intriguing and requires its thematization facing toward and appropriate foundation of sociological concepts. In order to address that problem, the article aims to recover, from a hermeneutic perspective, a phenomenologically inspired epistemology in the works of Alfred Schutz and Harold Garfinkel. (...)
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  42.  14
    The Possibility of Reincarnation: HAROLD W. NOONAN.Harold W. Noonan - 1990 - Religious Studies 26 (4):483-491.
    Man has always hoped to survive his bodily death, and it is a central tenet of many religions that such survival is a reality. It has been supposed by many that one form such survival might take is reincarnation in another body. Subscribers to this view include Pythagoras, Plato sometimes, and a large number of Eastern thinkers. Other thinkers have, of course, disputed that reincarnation is a fact, and some have even denied that it is a possibility. But seldom has (...)
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  43.  8
    Eroticism and Justice: Harold Pinter’s Screenplay of Ian McEwan’s The Comfort of Strangers.Paulina Mirowska - 2013 - Text Matters - a Journal of Literature, Theory and Culture 3 (3):171-185.
    A careful analysis of Harold Pinter’s screenplays, notably those written in the 1980s and early 1990s, renders an illustration of how the artist’s cinematic projects supplemented, and often heightened, the focus of his dramatic output, his resolute exploration of the workings of power, love and destruction at various levels of social interaction and bold revision of received values. It seems, however, that few of the scripts did so in such a subtle yet effective manner as Pinter’s intriguing fusion of (...)
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  44.  9
    Harold Cox and Compulsory Sterilization.Harold Cox - 1923 - New Blackfriars 4 (43):1167-1167.
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  45.  10
    Harold Laski on the Habits of Imperialism.Jeanne Morefield - 2009 - In Duncan Kelly (ed.), Lineages of Empire: The Historical Roots of British Imperial Thought. pp. 213-237.
    Since his death in the 1950s, most of the narratives of Harold Laski’s anti-imperialism have been mostly biographical rather than scholarly. Chroniclers and historians alike often found his genius and contribution amongst his protégés such as Krishna Menon, H.O. Davies, and other post-colonial leaders. In addition, explorations of his political theories paid little attention to his contributions to critiques on imperialism; in fact, his critics often interpreted Laski’s stand on imperialism as unoriginal. This chapter analyses two of Laski’s works (...)
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  46.  11
    Harold Tarrant. Thrasyllan Platonism. [REVIEW]John Bussanich - 1996 - Journal of the History of Philosophy 34 (1):139-140.
    BOOK REVIEWS 139 Harold Tarrant. Thrasyllan Platonism. Ithaca, NY: Cornell University Press, 1993. Pp. x + 26o. Cloth, $34.5 o. Most contemporary readers of Plato assign the dialogues to early, middle, and late periods. However, developmental schemes exercised much less fascination on Plato's ancient readers, especially those who looked upon him as the fount of wisdom or upon the corpus as a whole as comprising all the higher education a civilized person needed. Such was the case, certainly, with Thrasyllus, (...)
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  47.  11
    Bertrand Russell Et Harold Joachim.Nicholas Griffin - 2009 - Philosophiques 36 (1):109-130.
    Cet article est en partie biographique, en partie philosophique. Il retrace les échanges entre Russell et le philosophe néo-hégélien britannique Harold Joachim, depuis l’époque où Russell était étudiant dans les années 1890 jusqu’à son compte-rendu cinglant de la conférence de Joachim prononcée à l’occasion de sa leçon inaugurale en tant que professeur Wykeham de Logique à Oxford en 1920. La partie philosophique s’attache à évaluer le principal argument de Russell à l’encontre de la théorie cohérentiste de la vérité de (...)
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  48.  21
    A Reply to Professor Abelson.Michael Lockwood - 1973 - Philosophical Studies 24 (2):133 - 135.
    Abelson claims that the human mind has at least one capacity that is inconsistent with the mental state-Brain state identity thesis - namely the capacity to think of any natural number, No matter how large. His point is that each thought would have to be represented by a distinct mental state, Whereas there are only a finite number of possible states of the brain. In the present article, Issue is taken with the claim that we can think of any (...)
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  49.  4
    Harold I. Brown. Reviewed Work: Knowledge in a Social World by Alvin I. Goldman. [REVIEW]Harold Brown - 2000 - Philosophy of Science 67 (2):348-352.
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  50.  10
    Book Review:Dare We Look Ahead? Bertrand Russell, Vernon Bartlett, G. D. H. Cole, Stafford Cripps, Herbert Morrison, Harold J. Laski. [REVIEW]Harold A. Larrabee - 1939 - Ethics 49 (3):365-.
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