Search results for 'Heidi Kjærnet' (try it on Scholar)

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  1. E. Heidi (2002). Grasswick, Mark Owen Webb, Feminist Epistemology as Social Epistemology. Social Epistemology 16 (3).
     
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  2. DiLallo Jennifer, Mettler Heidi & DeDe Gayle (2015). Corpus-Based Transitivity Biases in Individuals with Aphasia. Frontiers in Psychology 6.
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    Heidi M. Hurd (2000). Heidi M. Hurd. Legal Theory 6 (4):423-455.
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  4.  66
    Fritz J. McDonald (2014). Review of Heidi M. Ravven, The Self Beyond Itself: An Alternative History of Ethics, the New Brain Sciences, and the Myth of Free Will. [REVIEW] Neuroethics 7 (2):251-252.
    The Self Beyond Itself is a defense of an incompatibilist, hard determinist view of free will. Free will is here defined in a very strong sense, as the existence of actions that do not result from any causes other than the agent herself. The question of how to define free will, especially whether it consists in the ability to do otherwise, and what the ability to do otherwise amounts to, is not given much consideration in this book.Ravven frames her work (...)
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  5.  8
    Kenneth G. Lucey (2014). "If A Then B: How the World Discovered Logic," by Michael Shenefelt and Heidi White. [REVIEW] Teaching Philosophy 37 (2):270-272.
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  6.  8
    William Myers (1993). A Comment on Heidi Storl's “the Risks of Going Natural”. Southwest Philosophy Review 9 (2):114-116.
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  7. Peter Alward, Comments on Heidi Tiedke’s €Œis Knowledge Ever Constitutive of Freedom?€.
               According to Tiedke, in order for an act to be free it must satisfy two requirements: (PR) The agent must have been the source of the action. (PAP) It must have been possible for the agent to have done otherwise. Different accounts of freedom cash these conditions out in different ways. The Standard Compatibilist offers the following versions of these principles: (PRSC) The agent’s choice was a link in the (...)
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  8.  13
    Gail Schwab (2011). Sharing the World. By Luce Irigaray and Teaching. Edited by Luce Irigaray with Mary Green and Conversations by Luce Irigaray with Stephen Pluháček and Heidi Bostic, Judith Still, Michael Stone, Andrea Wheeler, Gillian Howie, Margaret R. Miles and Laine M. Harrington, Helen A. Fielding, Elizabeth Grosz, Michael Worton, and Birgitte H. Hidttun. [REVIEW] Metaphilosophy 42 (3):328-340.
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  9.  3
    Colleen M. Seguin (2011). Heidi Breuer, Crafting the Witch: Gendering Magic in Medieval and Early Modern England.(Studies in Medieval History and Culture.) New York and London: Routledge, 2009. Pp. Xii, 190. [REVIEW] Speculum 86 (2):473-475.
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  10.  9
    Thaddeus Metz (2001). Review of Heidi Hurd, Moral Combat. [REVIEW] Philosophical Review 110 (3):434-436.
  11.  1
    Anthony Squiers (2015). A Critical Response to Heidi M. Silcox’s “What’s Wrong with Alienation?”. Philosophy and Literature 39 (1):243-247.
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  12.  2
    J. T. Payne (2005). Review of Heidi Zogbaum, Kisch in Australia: The Untold Story (Melbourne, Scribe Publications, 2004). [REVIEW] Dialogue 3 (1):215-216.
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  13. Interpreting Authorities (1995). Heidi M. Hurd. In Andrei Marmor (ed.), Law and Interpretation: Essays in Legal Philosophy. Oxford University Press. pp. 405.
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  14. Lewis Pyenson (1983). Emmy Noether, 1882-1935August Dick Heidi I. Blocher. Isis 74 (1):141-141.
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  15. R. Silvey (2001). John Paul Jones III, Heidi Nast and Susan Roberts (Eds), Thresholds in Feminist Geography; Difference, Methodology, Representation. Ethics, Policy and Environment 4:286-290.
  16.  57
    Mohamad Al-Hakim (2010). Making Room for Hate Crime Legislation in Liberal Societies. Criminal Law and Philosophy 4 (3):341-358.
    There is a divide within political and legal theory concerning the justification of hate-crime legislation in liberal states. Opponents of Hate-Crime Legislation have recently argued that enhanced punishment for hate-motivated crimes cannot be justified within political liberal states. More specifically, Heidi Hurd argues that criminal sanction which target character dispositions unfairly target individuals for characteristics not readily under their control. She further argues that a ‘character’ based approach in criminal law is necessarily illiberal and violates the state’s commitment to (...)
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  17.  16
    Heidi M. Hurd (1999). Moral Combat. Cambridge University Press.
    This book explores the thesis that legal roles force people to engage in moral combat, an idea which is implicit in the assumption that citizens may be morally required to disobey unjust laws, while judges may be morally required to punish citizens for civil disobedience. Heidi Hurd advances the surprising argument that the law cannot require us to do what morality forbids. The 'role-relative' understanding of morality is shown to be incompatible with both consequentialist and deontological moral philosophies. In (...)
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  18.  12
    Heidi M. Ravven & Lenn Evan Goodman (eds.) (2002). Jewish Themes in Spinoza's Philosophy. State University of New York Press.
    CHAPTER 1 Introduction HEIDI M. RAVVEN AND LENN E. GOODMAN The attitudes of Jewish thinkers toward Spinoza have defined a fault line between traditionalist ...
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  19. Heidi Hurd (1999). Moral Combat: The Dilemma of Legal Perspectivalism. Cambridge University Press.
    This book explores the thesis that legal roles force people to engage in moral combat, an idea which is implicit in the assumption that citizens may be morally required to disobey unjust laws, while judges may be morally required to punish citizens for civil disobedience. Heidi Hurd advances the surprising argument that the law cannot require us to do what morality forbids. The 'role-relative' understanding of morality is shown to be incompatible with both consequentialist and deontological moral philosophies. In (...)
     
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  20. Heidi Kummli (2012). The Spirit of Bead Embroidery. Kalmbach Books.
    Discover the many layers of bead embroidery. Through 14 astonishingly beautiful projects, including one from Sherry Serafini and one from Margie Deeb, Heidi Kummli guides beaders to a greater understanding of how to infuse their jewelry with deeper meaning. From animal totems, to the four elements, to the healing power of gemstones, beaders will create pieces that reveal how the natural world can enhance their jewelry-making journey.
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  21.  43
    Robert M. Martin & Heidi Savage, The Meaning of Language (Revision).
    Philosophy of language is one of the hardest areas for the beginning student; it is full of difficult questions technical arguments, and jargon. Written in a straightforward and explanatory way and filled with examples, this text provides a comprehensive introduction to the field, suitable for students with no background in the philosophy of language or formal logic.The eleven chapters in the book's first part take up a variety of matters connected to questions about what language is for - what meaning (...)
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  22.  20
    Heidi Malm, Thomas May, Leslie P. Francis, Saad B. Omer, Daniel A. Salmon & Robert Hood (2008). Ethics, Pandemics, and the Duty to Treat. American Journal of Bioethics 8 (8):4 – 19.
    Numerous grounds have been offered for the view that healthcare workers have a duty to treat, including expressed consent, implied consent, special training, reciprocity (also called the social contract view), and professional oaths and codes. Quite often, however, these grounds are simply asserted without being adequately defended or without the defenses being critically evaluated. This essay aims to help remedy that problem by providing a critical examination of the strengths and weaknesses of each of these five grounds for asserting that (...)
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  23. Heidi L. Maibom (2008). The Mad, the Bad, and the Psychopath. Neuroethics 1 (3):167-184.
    It is common for philosophers to argue that psychopaths are not morally responsible because they lack some of the essential capacities for morality. In legal terms, they are criminally insane. Typically, however, the insanity defense is not available to psychopaths. The primary reason is that they appear to have the knowledge and understanding required under the M’Naghten Rules. However, it has been argued that what is required for moral and legal responsibility is ‘deep’ moral understanding, something that psychopaths do not (...)
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  24. Paul A. Hargrave, Heidi E. Hamm & K. P. Hofmann (1993). Interaction of Rhodopsin with the G‐Protein, Transducin. Bioessays 15 (1):43-50.
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  25. Heidi Lene Maibom (2005). Moral Unreason: The Case of Psychopathy. Mind and Language 20 (2):237-57.
    Psychopaths are renowned for their immoral behavior. They are ideal candidates for testing the empirical plausibility of moral theories. Many think the source of their immorality is their emotional deficits. Psychopaths experience no guilt or remorse, feel no empathy, and appear to be perfectly rational. If this is true, sentimentalism is supported over rationalism. Here, I examine the nature of psychopathic practical reason and argue that it is impaired. The relevance to morality is discussed. I conclude that rationalists can explain (...)
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  26. Robyn Bluhm, Anne Jaap Jacobson & Heidi Lene Maibom (eds.) (2012). Neurofeminism: Issues at the Intersection of Feminist Theory and Cognitive Science. Palgrave-Macmillan.
  27.  31
    Jamee Gresley, Heidi Wallace, Julie M. Hupp & Sara Staats (2009). Heroes Don't Cheat: An Examination of Academic Dishonesty and Students' Views on Why Professors Don't Report Cheating. Ethics and Behavior 19 (3):171-183.
    Some students do not cheat. Students high in measures of bravery, honesty, and empathy, our defining characteristics of heroism, report less past cheating than other students. These student heroes also reported that they would feel more guilt if they cheated and also reported less intent to cheat in the future than nonheroes. We find general consensus between students and professors as to reasons for the nonreporting of cheating, suggesting a general impression of insufficient evidence, lack of courage, and denial. Suggested (...)
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  28.  12
    Antonio Argandoña & Heidi Weltzien Hoivivonk (forthcoming). Corporate Social Responsibility: One Size Does Not Fit All. Collecting Evidence From Europe. Journal of Business Ethics.
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  29.  6
    Luca Onnis, Heidi R. Waterfall & Shimon Edelman (2008). Learn Locally, Act Globally: Learning Language From Variation Set Cues. Cognition 109 (3):423.
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  30. Heidi Savage, Four Problems with Empty Names.
    Empty names vary in their referential features. Some of them, as Kripke argues, are necessarily empty -- those that are used to create works of fiction. Others appear to be contingently empty -- those which fail to refer at this world, but which do uniquely identify particular objects in other possible worlds. I argue against Kripke's metaphysical and semantic reasons for thinking that either some or all empty names are necessarily non-referring, because these reasons are either not the right reasons (...)
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  31.  10
    Mark Blagrove, Josie Henley-Einion, Amanda Barnett, Darren Edwards & C. Heidi Seage (2011). A Replication of the 5–7day Dream-Lag Effect with Comparison of Dreams to Future Events as Control for Baseline Matching. [REVIEW] Consciousness and Cognition 20 (2):384-391.
    The dream-lag effect refers to there being, after the frequent incorporation of memory elements from the previous day into dreams , a lower incorporation of memory elements from 2 to 4 days before the dream, but then an increased incorporation of memory elements from 5 to 7 days before the dream. Participants kept a daily diary and a dream diary for 14 days and then rated the level of matching between every dream report and every daily diary record. Baseline matching (...)
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  32.  34
    Michael H. Goldstein, Heidi R. Waterfall, Arnon Lotem, Joseph Y. Halpern, Jennifer A. Schwade, Luca Onnis & Shimon Edelman (2010). General Cognitive Principles for Learning Structure in Time and Space. Trends in Cognitive Sciences 14 (6):249-258.
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  33.  89
    Michael Moore & Heidi Hurd (2011). Punishing the Awkward, the Stupid, the Weak, and the Selfish: The Culpability of Negligence. [REVIEW] Criminal Law and Philosophy 5 (2):147-198.
    Negligence is a problematic basis for being morally blamed and punished for having caused some harm, because in such cases there is no choice to cause or allow—or risk causing or allowing—such harm to occur. The standard theories as to why inadvertent risk creation can be blameworthy despite the lack of culpable choice are that in such cases there is blame for: (1) an unexercised capacity to have adverted to the risk; (2) a defect in character explaining why one did (...)
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  34. Heidi M. Hurd (1996). The Moral Magic of Consent. Legal Theory 2 (2):121-146.
    We regularly wield powers that, upon close scrutiny, appear remarkably magical. By sheer exercise of will, we bring into existence things that have never existed before. With but a nod, we effect the disappearance of things that have long served as barriers to the actions of others. And, by mere resolve, we generate things that pose significant obstacles to others' exercise of liberty. What is the nature of these things that we create and destroy by our mere decision to do (...)
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  35. Heidi Savage, (Public Address) No Means No: Feminist and Victim Understandings of Sexual Assault Awareness.
    While there are many different motivations for raising questions about the Sexual Assault Awareness Movement, at least one motivation comes from feminist controversies about what counts as consensual sex. Historically, this controversy arose between those known as "anti-pornography feminists", and "sex positive feminists" whose proponents had very different understandings of what counts as sexual autonomy for women. It is important to understand that questioning the current definitions of what counts as an instance of sexual assault does not entail an anti-feminist (...)
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  36. Heidi Savage, What Matters in Survival: Life Trajectories and the Possibility of Virtual Immersion.
    The immediate goal of this paper is to establish that one can both agree with Parfit that identity is not what matters in survival and yet still maintain that the concept of a persisting person requires singularity over time. That is, fission cannot preserve what matters in survival. This can be maintained once one recognizes an externalist constraint on preserving what matters. Specifically, I claim that what matters in the survival of persons is something Parfit might call the “quasi-continuation” of (...)
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  37.  22
    Heidi Maibom (2009). In Defence of (Model) Theory Theory. Journal of Consciousness Studies 16 (6-8):6-8.
    In this paper, I present a version of theory theory, so-called model theory, according to which theories are families of models, which represent real-world phenomena when combined with relevant hypotheses, best interpreted in terms of know-how. This form of theory theory has a number of advantages over traditional forms, and is not subject to some recent charges coming from narrativity theory. Most importantly, practice is central to model theory. Practice matters because folk psychological knowledge is knowledge of the world only (...)
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  38.  83
    Heidi Lene Maibom (2003). The Mindreader and the Scientist. Mind and Language 18 (3):296-315.
    Among theory theorists, it is commonly thought that folk psychological theory is tacitly known. However, folk psychological knowledge has none of the central features of tacit knowledge. But if it is ordinary knowledge, why is it that we have difficulties expressing anything but a handful of folk psychological generalisations? The reason is that our knowledge is of theoretical models and hypotheses, not of universal generalisations. Adopting this alternative view of (scientific) theories, we come to see that, given time and reflection, (...)
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  39.  48
    Orly Fuhrman, Kelly McCormick, Eva Chen, Heidi Jiang, Dingfang Shu, Shuaimei Mao & Lera Boroditsky (2011). How Linguistic and Cultural Forces Shape Conceptions of Time: English and Mandarin Time in 3D. Cognitive Science 35 (7):1305-1328.
    In this paper we examine how English and Mandarin speakers think about time, and we test how the patterns of thinking in the two groups relate to patterns in linguistic and cultural experience. In Mandarin, vertical spatial metaphors are used more frequently to talk about time than they are in English; English relies primarily on horizontal terms. We present results from two tasks comparing English and Mandarin speakers’ temporal reasoning. The tasks measure how people spatialize time in three-dimensional space, including (...)
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  40. Heidi Maibom (2010). The Descent of Shame. Philosophy and Phenomenological Research 80 (3):566 - 594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  41.  11
    Adriana Placani (2017). When the Risk of Harm Harms. Law and Philosophy 36 (1):77-100.
    This essay answers two questions that continue to drive debate in moral and legal philosophy; namely, ‘Is a risk of harm a wrong?’ and ‘Is a risk of harm a harm?’. The essay’s central claim is that to risk harm can be both to wrong and to harm. This stands in contrast to the respective positions of Heidi Hurd and Stephen Perry, whose views represent prominent extremes in this debate about risks. The essay shows that there is at least (...)
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  42.  7
    Heidi Fung (1999). Becoming a Moral Child: The Socialization of Shame Among Young Chinese Children. Ethos: Journal of the Society for Psychological Anthropology 27 (2):180-209.
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  43.  13
    Larry Alexander, Heidi Hurd & Peter Westen (2016). Consent Does Not Require Communication: A Reply to Dougherty. Law and Philosophy 35 (6):655-660.
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  44.  39
    Heidi E. Grasswick (2004). Individuals-in-Communities: The Search for a Feminist Model of Epistemic Subjects. Hypatia 19 (3):85-120.
    : Feminist epistemologists have found the atomistic view of knowers provided by classical epistemology woefully inadequate. An obvious alternative for feminists is Lynn Hankinson Nelson's suggestion that it is communities that know. However, I argue that Nelson's view is problematic for feminists, and I offer instead a conception of knowers as "individuals-in-communities." This conception is preferable, given the premises and goals of feminist epistemologists, because it emphasizes the relations between knowers and their communities and the relevance of these relations for (...)
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  45.  77
    Heidi Lene Maibom (2007). The Presence of Others. Philosophical Studies 132 (2):161-190.
    Hybrid accounts of folk psychology maintain that we sometimes theorize and sometimes simulate in order to understand others. An important question is why this is the case. In this paper, I present a view according to which simulation, but not theory, plays a central role in empathy. In contrast to others taking a similar approach to simulation, I do not focus on empathy’s cognitive aspect, but stress its affective-motivational one. Simulating others’ emotions usually engages our motivations altruistically. By vicariously feeling (...)
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  46. Heidi Grasswick (2011). Feminist Epistemology and Philosophy of Science: Power in Knowledge. Springer.
  47.  44
    Terje Sagvolden, Espen Borgå Johansen, Heidi Aase & Vivienne Ann Russell (2005). A Dynamic Developmental Theory of Attention-Deficit/Hyperactivity Disorder (ADHD) Predominantly Hyperactive/Impulsive and Combined Subtypes. Behavioral and Brain Sciences 28 (3):397-419.
    Attention-deficit/hyperactivity disorder (ADHD) is currently defined as a cognitive/behavioral developmental disorder where all clinical criteria are behavioral. Inattentiveness, overactivity, and impulsiveness are presently regarded as the main clinical symptoms. The dynamic developmental behavioral theory is based on the hypothesis that altered dopaminergic function plays a pivotal role by failing to modulate nondopaminergic (primarily glutamate and GABA) signal transmission appropriately. A hypofunctioning mesolimbic dopamine branch produces altered reinforcement of behavior and deficient extinction of previously reinforced behavior. This gives rise to delay (...)
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  48. Heidi E. Grasswick (2008). From Feminist Thinking to Ecological Thinking: Determining the Bounds of Community. Hypatia 23 (1):150-160.
  49.  6
    Pascal Borry, Mahsa Shabani & Heidi Carmen Howard (2013). Nonpropositional Content in Direct-to-Consumer Genetic Testing Advertisements. American Journal of Bioethics 13 (5):14-16.
  50. Heidi L. Maibom (2009). Feeling for Others: Empathy, Sympathy, and Morality. Inquiry 52 (5):483-499.
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