Results for 'Howard J. Simmons'

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  1. Why You Should One-box in Newcomb's Problem.Howard J. Simmons - manuscript
    I consider a familiar argument for two-boxing in Newcomb's Problem and find it defective because it involves a type of divergence from standard Baysian reasoning, which, though sometimes justified, conflicts with the stipulations of the Newcomb scenario. In an appendix, I also find fault with a different argument for two-boxing that has been presented by Graham Priest.
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  2.  18
    Failures to obtain mediated generalization effects in eyelid conditioning.G. Robert Grice, Howard J. Simmons & John J. Hunter - 1963 - Journal of Experimental Psychology 65 (5):485.
  3. Increasing the Capacity for Innovation in Healthcare Management.Howard J. Gershon - 2020 - In Frankie Perry (ed.), The tracks we leave: ethics and management dilemmas in healthcare. Chicago, IL: Health Administration Press.
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  4. Frederick Augustus Rauch.Howard J. B. Ziegler - 1953 - Lancaster, Pa.,: Published by order of the college.
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  5. Aristotle and the Virtues.Howard J. Curzer - 2012 - Oxford, GB: Oxford University Press.
    Howard J. Curzer presents a fresh new reading of Aristotle's Nicomachean Ethics, which brings each of the virtues alive. He argues that justice and friendship are symbiotic in Aristotle's view; reveals how virtue ethics is not only about being good, but about becoming good; and describes Aristotle's ultimate quest to determine happiness.
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  6.  9
    Grand theories and ideologies in the social sciences.Howard J. Wiarda (ed.) - 2010 - New York: Palgrave-Macmillan.
    The book is a comparative analysis of all the major social science/political science grand theories. It focuses on developmentalism, dependency theory, the world systems approach, Marxism, institutionalism, rational choice, psychoanalysis, political sociology, sociobiology, environmentalism, neuro-politics, transitions to democracy, and non-Western systems of analysis. To facilitate comparison and analysis, a common framework and outline are employed throughout. An integrating introduction and conclusion help tie the book together.
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  7. Aristotle's painful path to virtue.Howard J. Curzer - 2002 - Journal of the History of Philosophy 40 (2):141-162.
    Howard J. Curzer - Aristotle's Painful Path to Virtue - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 141-162 Aristotle's Painful Path to Virtue Howard J. Curzer [P]unishment . . . is a kind of cure . . . . We think young people should be prone to shame . . . . 1. Two Questions FOR ARISTOTLE, THE GOAL OF MORAL development is, of course, to become virtuous. Aristotle provides a partial (...)
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  8.  8
    The Philosophy of Henry James, Sr.Howard J. B. Ziegler - 1952 - Philosophy and Phenomenological Research 13 (2):262-263.
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  9.  17
    Frederick Augustus Rauch. American Hegelian.Howard J. B. Ziegler - 1954 - Philosophical Quarterly 4 (16):288.
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  10. How good people do bad things: Aristotle on the misdeeds of the virtuous.Howard J. Curzer - 2005 - Oxford Studies in Ancient Philosophy 28:233-256.
  11.  12
    The Virtuous Data Scientist and the Ethics of Good Science.Howard J. Curzer & Anne C. Epstein - 2022 - Philosophy and Technology 35 (2):1-5.
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  12.  75
    Is care a virtue for health care professionals?Howard J. Curzer - 1993 - Journal of Medicine and Philosophy 18 (1):51-69.
    Care is widely thought to be a role virtue for health care professionals (HCPs). It is thought that in their professional capacity, HCPs should not only take care of their patients, but should also care for their patients. I argue against this thesis. First I show that the character trait of care causes serious problems both for caring HCPs and for cared-for patients. Then I show that benevolence plus caring action causes fewer and less serious problems. My surprising conclusion is (...)
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  13.  6
    From Conditioning to Conscious Recollection: Memory Systems of the Brain.Howard Eichenbaum & Neal J. Cohen - 2004 - Oxford University Press USA.
    This cutting-edge book offers a theoretical account of the evolution of multiple memory systems of the brain. The authors conceptualize these memory systems from both behavioral and neurobiological perspectives.
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  14.  76
    Aristotle's much maligned megalopsychos.Howard J. Curzer - 1991 - Australasian Journal of Philosophy 69 (2):131 – 151.
  15.  11
    Making the Classroom Safe for Open‐Mindedness.Howard J. Curzer & Jessica Gottlieb - 2019 - Educational Theory 69 (4):383-402.
  16. A Defense of Aristotle’s Doctrine that Virtue Is a Mean.Howard J. Curzer - 1996 - Ancient Philosophy 16 (1):129-138.
  17.  39
    Rules Lurking at the Heart of Aristotle’s Virtue Ethics.Howard J. Curzer - 2016 - Apeiron 49 (1):57-92.
    Journal Name: Apeiron Issue: Ahead of print.
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  18.  72
    The Three Rs of Animal Research: What they Mean for the Institutional Animal Care and Use Committee and Why.Howard J. Curzer, Gad Perry, Mark C. Wallace & Dan Perry - 2016 - Science and Engineering Ethics 22 (2):549-565.
    The Institutional Animal Care and Use Committee is entrusted with assessing the ethics of proposed projects prior to approval of animal research. The role of the IACUC is detailed in legislation and binding rules, which are in turn inspired by the Three Rs: the principles of Replacement, Reduction, and Refinement. However, these principles are poorly defined. Although this provides the IACUC leeway in assessing a proposed project, it also affords little guidance. Our goal is to provide procedural and philosophical clarity (...)
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  19. Aristotle's Account of the Virtue of Justice.Howard J. Curzer - 1995 - Apeiron 28 (3):207 - 238.
  20.  78
    A Great Philosopher’s Not So Great Account of Great Virtue.Howard J. Curzer - 1990 - Canadian Journal of Philosophy 20 (4):517-537.
    Once again it is becoming fashionable to ask ‘What character traits are virtues?’ Naturally, it behooves us to try to recapture the insights of our predecessors, as well as forging ahead on our own. In this paper I shall examine one such insight.
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  21.  16
    Criteria for Happiness in Nicomachean Ethics I 7 and X 6–8.Howard J. Curzer - 1990 - Classical Quarterly 40 (2):421-432.
    In I 7 Aristotle lays down criteria for what is to count as human happiness. Happiness for man is self-sufficient, complete without qualification, peculiar to humans, excellent, and best and most complete. Many interpreters agree that in X 6–8 Aristotle uses these along with other criteria to disqualify the life of amusement and rank one happy life above another.
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  22. The ethics of embryonic stem cell research.Howard J. Curzer - 2004 - Journal of Medicine and Philosophy 29 (5):533 – 562.
    In this article I rebut conservative objections to five phases of embryonic stem cell research. I argue that researchers using existing embryonic stem cell lines are not complicit in the past destruction of embryos because beneficiaries of immoral acts are not necessary morally tainted. Second, such researchers do not encourage the destruction of additional embryos because fertility clinics presently destroy more spare embryos than researchers need. Third, actually harvesting stem cells from slated-to-be-discarded embryos is not wrong. The embryos are not (...)
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  23.  60
    Criteria for Happiness in Nicomachean Ethics I 7 and X 6–8.Howard J. Curzer - 1990 - Classical Quarterly 40 (02):421-.
    In I 7 Aristotle lays down criteria for what is to count as human happiness. Happiness for man is self-sufficient , complete without qualification , peculiar to humans , excellent , and best and most complete . Many interpreters agree that in X 6–8 Aristotle uses these along with other criteria to disqualify the life of amusement and rank one happy life above another.
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  24. Admirable Immorality, Dirty Hands, Ticking Bombs, and Torturing Innocents.Howard J. Curzer - 2006 - Southern Journal of Philosophy 44 (1):31-56.
    Is torturing innocent people ever morally required? I rebut responses to the ticking-bomb dilemma by Slote, Williams, Walzer, and others. I argue that torturing is morally required and should be performed when it is the only way to avert disasters. In such situations, torturers act with dirty hands because torture, though required, is vicious. Conversely, refusers act wrongly, yet virtuously, thus displaying admirable immorality. Vicious, morally required acts and virtuous, morally wrong acts are odd, yet necessary to preserve the ticking-bomb (...)
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  25.  37
    Environmental Research Ethics.Howard J. Curzer, Mark Wallace & Gad Perry - 2013 - Environmental Ethics 35 (1):95-114.
    Animal research in laboratories is currently informed by the three R’s (Replacement, Reduction, and Refinement), a common-sense theory of animal research ethics. In addition a fourth R (Refusal) is needed to address research plans that are so badly conceived that their chances of gaining any knowledge worth the animal suffering they cause are nil. Unfortunately, these four R’s do not always yield workable solutions to the moral problems faced regularly by wildlife researchers. It is possible to develop analogs in the (...)
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  26. Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III.10-11.Howard J. Curzer - 1997 - Journal of the History of Philosophy 35 (1):5-25.
    Aristotle's Account of the Virtue of Temperance in Nicomachean Ethics III. 1 o- 11 HOWARD J. CURZER 1. INTRODUCTION maNY ?ONTEMPOX~RY SOCIAL eROBL~S arise from inappropriate indulgence in food, drink, and/or sex. Temperance is the Aristotelian virtue which governs these three things, and Aristotle's account of temperance contains important insights and useful distinctions. Yet Aristotle's account of temperance has been surprisingly neglected, despite the resurgence of virtue ethics. I shall remedy this neglect by providing a passage- by-passage commentary on (...)
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  27.  38
    Contemporary Rituals and the Confucian Tradition: a Critical Discussion.Howard J. Curzer - 2012 - Journal of Chinese Philosophy 39 (2):290-309.
    After defining what I mean by “rituals,” I list some benefits claimed for rituals by Confucians, but then go on to develop utilitarian, existentialist, liberal, radical, and Confucian critiques of rituals. (The Confucian critiques are particularly poignant. Rituals can hinder, rather than forward the goals of the Confucian tradition.) The drawbacks of rituals are not merely historical accidents; they grow out of essential features of rituals and are ineliminable. Yet there is hope. Because the drawbacks appear when rituals decay, they (...)
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  28.  33
    Yesterday’s Virtue Ethicists Meet Tomorrow’s High Tech: A Critical Response to Technology and the Virtues by Shannon Vallor.Howard J. Curzer - 2018 - Philosophy and Technology 31 (2):283-292.
    Vallor lists and describes seven complex features of moral self-cultivation shared by Aristotelian, Confucian, and Buddhist traditions, a dozen virtues which technology renders particularly important, and seven threats to these virtues. Responding to one of Vallor’s challenges, I offer eight ways in which these virtues must be transformed in light of our technology. Finally, I list four further challenges to virtue ethics posed by technology.
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  29.  3
    African Americans and the Right to Self-Determination in a Christian Context.Howard J. Vogel - 2002 - Journal of the Society of Christian Ethics 22:201-228.
    The domestic legal obstacles to affirmative action to address the problem of the color line that have arisen in the United States in the past 30 years have become the occasion for discouragement and even despair in the face of the persistent racial disparities in American life. This is due, in part, to the limits of our domestic vocabulary for speaking about such initiatives. In this paper I argue that Christian ethics, with the help of the resources of the emergent (...)
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  30.  16
    Interaction of imagery, associative overlap, and category membership in multitrial free recall.Howard J. Walker - 1971 - Journal of Experimental Psychology 88 (3):333.
  31.  13
    Aristotelian Character Education.Howard J. Curzer - 2016 - Philosophical Quarterly 66 (265):851-854.
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  32.  7
    Doing “Good” vs. Doing “Well”: The Role of Nonprofits in Society.Howard J. Berman - 2002 - Inquiry: The Journal of Health Care Organization, Provision, and Financing 39 (1):5-11.
  33.  8
    Public trust and good governance: An essay.Howard J. Berman - 2006 - Inquiry: The Journal of Health Care Organization, Provision, and Financing 43 (1):6-9.
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  34. Abraham, the faithless moral superhero.Howard J. Curzer - 2007 - Philosophy and Literature 31 (2):344-361.
    Why do we admire Abraham1 so much? The standard answer is that Abraham’s faith in God is very great. Now in the context of Genesis, “faith in God” does not mean “belief in God’s existence.” Polytheism, not atheism, is the adversary in Genesis. Nor does “faith in God” mean “believing in order that we may come to understand God”2 or “believing because we cannot fully understand God”3 or “believing despite what we understand about God.”4 To minimize anachronism and controversy I (...)
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  35.  21
    Aristotle's Practical Syllogisms.Howard J. Curzer - 2015 - Philosophical Forum 46 (2):129-153.
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  36. Some observations on the neglect of the sociology of science.Howard J. Ehrlich - 1962 - Philosophy of Science 29 (4):369-376.
    This paper represents an attempt to analyze the basis for the lack of interest and study in the sociology of science within American sociology and within American society. An attempt is first made to indicate the divergence between the meta-sociology of the sociologist of knowledge and contemporary American sociology; and in a derivative manner to indicate the way in which divergent meta-sociologies may lead to different claims about the relationship of science and society. Secondly, an attempt is made to show (...)
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  37.  13
    The Philosophy of William Ellery Channing.Howard J. B. Ziegler - 1953 - Philosophy and Phenomenological Research 14 (2):271-272.
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  38. Aristotle’s Mean Relative to Us.Howard J. Curzer - 2006 - American Catholic Philosophical Quarterly 80 (4):507-519.
    The article argues that Aristotle takes the mean to be relative neither to character nor to social role, but simply to the agent’s situation. The “character relativity” interpretation arises from the contemporary common-sense impulse to hold people who must overcome obstacles to a lower standard than people who easily act and feel rightly. However, character relativity vitiates Aristotle’s distinction between what moral people should do and what people should do to become moral. It also clashes with Aristotle’s principle that the (...)
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  39.  18
    An argument inphysics II.Howard J. Curzer - 1998 - Philosophia 26 (3-4):359-382.
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  40.  13
    An argument inPhysics II.8.Howard J. Curzer - 1998 - Philosophia 26 (3-4):359-382.
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  41.  51
    Fry's Concept Of Care In Nursing Ethics.Howard J. Curzer - 1993 - Hypatia 8 (3):174-183.
    Sara T. Fry maintains that care is a central concept for nursing ethics. This requires, among other things, that care is a virtue rather than a mode of being. But if care is a central virtue of ethics and medical ethics then the claim that care is a central concept for nursing ethics is trivial. Otherwise, it is implausible.
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  42.  25
    Plato’s Rejection of the Instrumental Account of Friendship in the Lysis.Howard J. Curzer - 2014 - Polis 31 (2):352-368.
    In the Lysis, Socrates argues that friendship is driven by a desire to use others for one’s own gain. Some commentators take Socrates to be speaking for Plato on this point. By contrast, I shall argue that the Lysis is a reductio ad absurdum of this instrumental account of friendship. First, three arguments in the Lysis reach counterintuitive conclusions which may be avoided by abandoning the common premise that friendship is instrumental. Second, the dramatic context includes counterexamples to the instrumental (...)
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  43.  22
    The Supremely Happy Life in Aristotle's Nicomachean Ethics.Howard J. Curzer - 1991 - Apeiron 24 (1):47.
  44.  8
    Efficient spatio-temporal data mining with GenSpace graphs.Howard J. Hamilton, Liqiang Geng, Leah Findlater & Dee Jay Randall - 2006 - Journal of Applied Logic 4 (2):192-214.
  45.  65
    Benevolent government now.Howard J. Curzer - 2013 - Comparative Philosophy 3 (1):74.
    Mencian benevolent government intervenes dramatically in many ways in the marketplace in order to secure the material well-being of the population, especially the poor and disadvantaged. Mencius considers this sort of intervention to be appropriate not just occasionally when dealing with natural disasters, but regularly. Furthermore, Mencius recommends shifting from regressive to progressive taxes. He favors reduction of inequality so as to reduce corruption of government by the wealthy, and opposes punishment for people driven to crime by destitution. Mencius thinks (...)
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  46. The Supremely Happy Life in Aristotle's "Nicomachean Ethics".Howard J. Curzer - 1991 - Apeiron 24 (1):47 - 69.
  47.  16
    Akrasia and Courage in the Protagoras.Howard J. Curzer - 2017 - Review of Metaphysics 71 (2).
    Akratic agents know what is best, can do it, do not do it, and rationalize. According to Socrates, seemingly akratic agents are confused, ignorant of what is best. According to the Many, they are overcome, unable to do what is best. Unlike Socrates and the Many, Plato rejects hedonism and psychological egoism, but not the existence of akratic acts in the Socratic reductio. Counterexamples to both Socrates’ mismeasure account and the Many’s overpowering account pervade Greek literature and even the Protagoras (...)
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  48.  39
    An Aristotelian Doctrine of the Mean in the Mencius?Howard J. Curzer - 2012 - Dao: A Journal of Comparative Philosophy 11 (1):53-62.
    Xiahui. While Confucius’ actions are intermediate between the actions of these three sages, the sages’ character traits do not bracket Confucius’ character traits. Instead, the failings of the three sages are skew to each other. Boyi lacks righteousness; Y i Yin lacks benevolence; and L iu Xiahui lacks wisdom. The comparison of the sages centers on the question of when to resign an advisory position. According to Mencius, one should resign only if one’s advice will not be heeded, or if (...)
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  49.  51
    Admirable immorality, dirty hands, care ethics, justice ethics, and child sacrifice.Howard J. Curzer - 2002 - Ratio 15 (3):227–244.
    Using five different child–sacrifice cases, I argue that the relationship between the ethics of care and the ethics of justice is not that one is wholly right while the other is morally wrong or irrelevant, or that one somehow has priority over the other, or that one is supererogatory while the other is required, or that one is a role ethic while the other is a real ethic, or that they are equivalent. Instead, I propose that the ethics of justice (...)
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  50.  11
    Aristotle’s Mean Relative to Us.Howard J. Curzer - 2006 - American Catholic Philosophical Quarterly 80 (4):507-519.
    The article argues that Aristotle takes the mean to be relative neither to character nor to social role, but simply to the agent’s situation. The “character relativity” interpretation arises from the contemporary common-sense impulse to hold people who must overcome obstacles to a lower standard than people who easily act and feel rightly. However, character relativity vitiates Aristotle’s distinction between what moral people should do and what people should do to become moral. It also clashes with Aristotle’s principle that the (...)
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