Results for 'I. M. Sharon'

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  1.  8
    Red-Figured Athenian Vases in the Metropolitan Museum of Art. By M Gisela. A. Richter. With Eighty-Three Drawings by Lindsley F. Hall. Vol. I, Pp. Xlvii + 249; 33 Figs. Vol. II, 181 Plates. [REVIEW]R. M. - 1937 - Journal of Hellenic Studies 57 (1):92-94.
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  2.  6
    Ricerche Storiche, I: Geografia E Geografi Del Mondo Antico. By G. M. Columba. Pp. Viii + 358. Palermo: Trimarchi, 1935. 45 L. [REVIEW]C. M. - 1936 - Journal of Hellenic Studies 56 (1):104-104.
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  3.  7
    Sharon M. Kaye and Robert M. Martin Ockham. . . Pp. Vi+97. £10.00.W. F. S. M. - 2003 - Religious Studies 39 (4):502-502.
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  4.  37
    “I'm Sharon, but I'm a Different Sharon”: The Identity of Cylons.Amy Kind - 2008 - In Jason T. Eberl (ed.), Battlestar Galactica and Philosophy: Knowledge Here Begins Out There. Wiley-Blackwell.
    The question of personal identity—what makes a person the same person over time—is puzzling. Through the course of a life, someone might undergo a dramatic alteration in personality, radically change her values, lose almost all of her memories, and undergo significant changes in her physical appearance. Given all of these potential changes, why should we be inclined to regard her as the same person? Battlestar Galactica presents us with an even bigger puzzle: What makes a Cylon the same Cylon over (...)
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  5.  17
    A Dream of Socrates: I. M. Crombie.I. M. Crombie - 1989 - Philosophy 64 (247):29-38.
    The other night I had a very strange, and strangely coherent, dream. Socrates and Meno appeared to be arguing with each other in my presence. They talked English, I suppose, since I clearly thought I followed them; but I seem to remember that Greek words occurred from time to time. When I woke it seemed to me that the dream had some bearing on disputed matters of Platonic interpretation, so I shall try to reconstruct it here. Meno speaks first: Tell (...)
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  6. How I Know I'm Not a Brain in a Vat.José L. Zalabardo - 2009 - Royal Institute of Philosophy Supplement 64:65-88.
    I use some ideas of Keith DeRose's to develop an (invariantist!) account of why sceptical reasoning doesn't show that I don't know that I'm not a brain in a vat. I argue that knowledge is subject to the risk-of-error constraint: a true belief won’t have the status of knowledge if there is a substantial risk of the belief being in error that hasn’t been brought under control. When a substantial risk of error is present (i.e. beliefs in propositions that are (...)
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  7. I'm Not a Conspiracy Theorist, But...Matthew R. X. Dentith - 2015 - Fortean Times (324):36-39.
    Typical analyses of belief in conspiracy theories have it that identifying as a conspiracy theorist is irrational. However, given that we know conspiracies occur, and theories about said conspiracies can be warranted, should we really be scared of the locution 'I'm a conspiracy theorist...'?
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  8.  8
    Sounding Out I’M Lovin’ It – a Multimodal Discourse Analysis of the Sonic Logo in Commercials for McDonald’s 2003–2018.Nicolai Jørgensgaard Graakjær - 2019 - Critical Discourse Studies 16 (5):569-582.
    ABSTRACTWhile the sonic logo for McDonald’s i’m lovin’ it campaign has been widely distributed and highly praised, little is known about the actual characteristics and meaning potentials of this pa...
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  9.  17
    I’M so Angry I Could Help You: Moral Outrage as a Driver of Victim Compensation.Erik W. Thulin & Cristina Bicchieri - 2016 - Social Philosophy and Policy 32 (2):146-160.
    :Recent behavioral economics studies have shown that third parties compensate players in Dictator, Ultimatum, and Trust games. However, there are almost no studies about what drives third parties to compensate victims in such games. It can be argued that compensation is a form of helping; and helping behavior, in a variety of forms, has been widely researched, especially with regard to motivators. Previous work on helping behavior has focused on empathic concern as a primary driver. In sharp contrast, anger is (...)
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  10.  45
    'I'm Just Saying...': Discourse Markers of Standpoint Continuity.Robert T. Craig & Alena L. Sanusi - 2000 - Argumentation 14 (4):425-445.
    Examining discourse markers in two transcribed discussions of controversial issues in an undergraduate 'critical thinking' class, we note frequent uses of 'I'm just saying' and related metadiscursive expressions . Our central claim is that these 'saying' expressions are pragmatic devices by which speakers claim 'all along' to have held a consistent argumentative standpoint, one that continues through the discussion unless changed for good reasons. Through close analysis of a series of discourse examples, we show how these discourse markers are used (...)
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  11.  40
    I'm Glad I'm Not Me: Subjective Dissolution, Schizoanalysis and Post-Structuralist Ethics in the Films of Todd Haynes.Helen Darby - 2013 - Film-Philosophy 17 (1):330-347.
    This article reads a selection of films by Todd Haynes - Superstar: The Karen Carpenter Story (1987), Velvet Goldmine (1998) and I'm Not There (2007) - through the post-structuralist lens of Deleuzian theorising about the self as a networked singularity rather than an essential subject. The overall aim of the piece is to consider Haynes' films as artefacts that require the participatory audience to be involved in their making. Gilles Deleuze and Felix Guattari's concept of the schizo is addressed to (...)
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  12.  33
    ‘Even the Ghost Was More Than One Person’: Hauntology and Authenticity in Todd Haynes' I'm Not There.Carolyn D'Cruz & Glenn D'Cruz - 2013 - Film-Philosophy 17 (1):315-330.
    If the opening sequence of a film is a microscopic 'event' that achieves far more than setting the tone and whetting the appetite for what we are about to see, then Todd Haynes' I'm Not There is exemplary. This paper works its way through the conceptually dense and intricately woven textual layers of the film's opening to stage a three-way dialogue between Haynes, Bob Dylan and Jacques Derrida: three mavericks who defy simple categorisation, by transgressing the boundaries of their respective (...)
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  13.  5
    An Examination of Plato's Doctrine. Volume I, Plato on Man and Society. By I. M. Crombie.Peter Diamadopoulos & I. M. Crombie - 1964 - Philosophy and Phenomenological Research 25 (2):273.
  14.  22
    Why I'm Leaving.Susan Blackmore - manuscript
    Term is starting and I’m not going back! Whoopee! At the age of fifty I feel like a wild schoolgirl tearing off my hated uniform and bursting into a chorus of ‘No more Latin, no more ....’ only this time it’s ‘No more meetings, no more forms, no more TQA and no more ...’.
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  15. Why It Doesn’T Matter I’M Not Insane: Descartes’s Madness Doubt in Focus.Andrew Russo - 2011 - Southwest Philosophy Review 27 (1):157-165.
    Harry Frankfurt has argued that Descartes’s madness doubt in the First Meditation is importantly different from his dreaming doubt. The madness doubt does not provide a reason for doubting the senses since were the meditator to suppose he was mad his ability to successfully complete the philosophical investigation he sets for himself in the first few pages of the Meditations would be undermined. I argue that Frankfurt’s interpretation of Descartes’s madness doubt is mistaken and that it should be understood as (...)
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  16. Yep, I'm Gay: Understanding Agential Identity.Robin Dembroff & Cat Saint-Croix - forthcoming - Ergo: An Open Access Journal of Philosophy.
    What’s important about ‘coming out’? Why do we wear business suits or Star Trek pins? Part of the answer, we think, has to do with what we call agential identity. Social metaphysics has given us tools for understanding what it is to be socially positioned as a member of a particular group and what it means to self-identify with a group. But there is little exploration of the general relationship between self-identity and social position. We take up this exploration, developing (...)
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  17.  5
    I’M Asking You Again! Chinese Student Interpreters’ Performance When Interpreting Declaratives with Tag Questions in the Legal Interpreting Classroom.Wei Teng, J. A. Burn & I. H. M. Crezee - 2018 - Perspectives 26 (5):745-766.
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  18.  30
    Społeczeństwo, państwo, dobro wspólne i polityka w ujęciu M.A. Krąpca.Tomasz Ćwiertniak - 2018 - Rocznik Filozoficzny Ignatianum 23 (2):85-116.
    Artykuł przedstawia sformułowaną przez M.A. Krąpca propozycję filozoficznego wyjaśnienia bytu społecznego na podstawie rozumienia człowieka jako spotencjalizowanej osoby. Kluczowe dla zaprezentowanej w artykule koncepcji M.A. Krąpca jest filozoficzne ujęcie dobra wspólnego rozumianego personalistycznie, jako analogicznie wspólny wszystkim ludziom cel: aktualizacja potencjalności osobowych człowieka, a więc rozwój moralny, wolitywny i twórczy każdego człowieka. Zapewnienie środków realizacji tak rozumianego dobra wspólnego stanowi zasadniczą rację bytu społeczeństwa i państwa. Wszelki byt społeczny jest bowiem — jako rzeczywistość relacyjna — ontycznie „słabszy” niż istniejąca w (...)
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  19. ‘I'm Not Envious, I'm Just Jealous!’: On the Difference Between Envy and Jealousy.Sara Protasi - 2017 - Journal of the American Philosophical Association 3 (3):316-333.
    I argue for the view that envy and jealousy are distinct emotions, whose crucial difference is that envy involves a perception of lack while jealousy involves a perception of loss. I start by noting the common practice of using ‘envy’ and ‘jealousy’ almost interchangeably, and I contrast it with the empirical evidence that shows that envy and jealousy are distinct, albeit similar and often co-occurring, emotions. I then argue in favor of a specific way of understanding their distinction: the view (...)
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  20. Intellect Et Imagination Dans la Philosophie Médiévale. Actes du XIe Congrès International de Philosophie Médiévale de la S.I.E.P.M., Porto du 26 au 31 Août 2002.M. C. Pacheco & J. Meirinhos (eds.) - 2004 - Brepols Publishers.
    Le XI.ème Congrès International de Philosophie Médiévale de la Société Internationale pour l’Étude de la Philosophie Médiévale (S.I.E.P.M..) s’est déroulé à Porto (Portugal), du 26 au 30 août 2002, sous le thème général: Intellect et Imagination dans la Philosophie Médiévale. A partir des héritages platonicien, aristotélicien, stoïcien, ou néo-platonicien (dans leurs variantes grecques, latines, arabes, juives), la conceptualisation et la problématisation de l’imagination et de l’intellect, ou même des facultés de l’âme en général, apparaissaient comme une ouverture possible pour aborder (...)
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  21.  55
    Why I’M Still a Proportionalist.Travis N. Rieder - 2016 - Philosophical Studies 173 (1):251-270.
    Mark Schroeder has, rather famously, defended a powerful Humean Theory of Reasons. In doing so, he abandons what many take to be the default Humean view of weighting reasons—namely, proportionalism. On Schroeder’s view, the pressure that Humeans feel to adopt proportionalism is illusory, and proportionalism is unable to make sense of the fact that the weight of reasons is a normative matter. He thus offers his own ‘Recursive View’, which directly explains how it is that the weight of reasons is (...)
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  22.  49
    Should I Pretend I'm Perfect?Julia Staffel - 2017 - Res Philosophica 94 (2):301-324.
    Ideal agents are role models whose perfection in some normative domain we try to approximate. But which form should this striving take? It is well known that following ideal rules of practical reasoning can have disastrous results for non-ideal agents. Yet, this issue has not been explored with respect to rules of theoretical reasoning. I show how we can extend Bayesian models of ideally rational agents in order to pose and answer the question of whether non-ideal agents should form new (...)
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  23. I'm Not the Person I Used to Be: The Self and Autobiographical Memories of Immoral Actions.Matthew L. Stanley, Paul Henne, V. Iyengar, Walter Sinnott-Armstrong & Felipe De Brigard - 2017 - Journal of Experimental Psychology. General 146 (6).
    People maintain a positive identity in at least two ways: They evaluate themselves more favorably than other people, and they judge themselves to be better now than they were in the past. Both strategies rely on autobiographical memories. The authors investigate the role of autobiographical memories of lying and emotional harm in maintaining a positive identity. For memories of lying to or emotionally harming others, participants judge their own actions as less morally wrong and less negative than those in which (...)
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  24.  38
    ‘My Name is Joe and I'm an Alcoholic’: Addiction, Self-Knowledge and the Dangers of Rationalism.Neil Levy - 2016 - Mind and Language 31 (3):265-276.
    Rationalist accounts of self-knowledge are motivated in important part by the claim that only by looking to our reasons to discover our beliefs and desires are we active in relation to them and only thereby do we take responsibility for them. These kinds of account seem to predict that self-knowledge generated using third-personal methods or analogues of these methods will tend to undermine the capacity to exercise self-control. In this light, the insistence by treatment programs that addicts acknowledge that they (...)
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  25.  55
    I’M Just Sitting Around Doing Nothing: On Exercising Intentional Agency in Omitting to Act.Andrei Buckareff - 2018 - Synthese 195 (10):4617-4635.
    In some recent work on omissions, it has been argued that the causal theory of action cannot account for how agency is exercised in intentionally omitting to act in the same way it explains how agency is exercised in intentional action. Thus, causalism appears to provide us with an incomplete picture of intentional agency. I argue that causalists should distinguish causalism as a general theory of intentional agency from causalism as a theory of intentional action. Specifically, I argue that, while (...)
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  26. I—M Ust a S Emantic M Inimalist Be a S Emantic I Nternalist&Quest.Emma Borg - 2009 - Aristotelian Society Supplementary Volume 83 (1):31-51.
    I aim to show that a semantic minimalist need not also be a semantic internalist. §I introduces minimalism and internalism and argues that there is a prima facie case for a minimalist being an internalist. §II sketches some positive arguments for internalism which, if successful, show that a minimalist must be an internalist. §III goes on to reject these arguments and contends that the prima facie case for uniting minimalism and internalism is also not compelling. §IV returns to an objection (...)
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  27.  27
    “Trust Me, I’M Sorry”: The Paradox of Public Apology.Alice MacLachlan - 2015 - The Monist 98 (4):441-456.
    Our attitude to official apologies is paradoxical. Despite widespread critique of most apologies issued by heads of state, government, and NGOs, public demand for such apologies continues to arise with predictable regularity—we demand even as we condemn.I argue that the role of apologies in securing public trust in a democratic context can explain this paradoxical attitude. By contrasting private and public apologies, I demonstrate that the latter have emerged as a performative (rather than legal or structural)model for accountability, and thus (...)
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  28.  39
    Knowing What I'm About to Do Without Evidence.Robert Dunn - 1998 - International Journal of Philosophical Studies 6 (2):231 – 252.
    J. David Velleman casts foreknowledge of one's own next move as psychologically active. As agents, we form prior intentions about what we will do next. Such prior intentions are licensed self-fulfilling beliefs or directive cognitions. These cognitions differ from ordinary predictions in their psychological relation to the evidence, in that they precede that crucial part of the evidence which consists in the fact that they have been formed. However, once formed, these cognitions are epistemologically unremarkable: they are directly justified by (...)
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  29.  16
    “I Know I'm Going to Beat This”: When Patients and Doctors Disagree About Prognosis.Julie W. Childers & Robert M. Arnold - 2018 - American Journal of Bioethics 18 (9):16-18.
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  30.  38
    I'm No Soul, Man: A Response to Baltimore.Kevin Corcoran - 2006 - Religious Studies 42 (4):431.
    Joseph Baltimore argues that the account of postmortem survival I offered five years ago fails, based on the plausible assertion that identity is a relation that each thing necessarily stands in to itself. I believe that Baltimore is mistaken when he claims that the account I offer violates the necessity of identity, and also mistaken when he asserts that the account I offer cannot satisfy Noonan's ‘only x and y principle’.
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  31. Why It Matters That I’M Not Insane.Fred Ablondi - 2007 - International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  32. I’M Too Real For Yah.Tommy J. Curry - 2009 - Radical Philosophy Review 12 (1-2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  33. I'm a Mother, I Worry.Louise M. Antony - 1995 - Content 6:160-166.
  34. The ‘I’M Personally Opposed to Abortion But...’ Argument.David B. Hershenov - 2009 - Proceedings of the American Catholic Philosophical Association 83:77-87.
    One often hears Catholic and non-Catholic politicians and private citizens claim “I am personally opposed to abortion . . . ” but add that it is morally permissible for others to accept abortion. We consider a Rawlsian defense of this position based on the recognition that one’s opposition to abortion stems from acomprehensive doctrine which is incompatible with Public Reason. We examine a second defense of this position based upon respecting the autonomy of others and a third grounded in the (...)
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  35.  14
    I’M Here Now, But I Won’T Be Here When You Get This Message.Niall Connolly - 2017 - Dialectica 71 (4):603-622.
    Answering machine messages allegedly refute Kaplan's ‘classical account’ of the semantics of ‘I’, ‘here’ and ‘now’. The classical account doesn’t allow that a token of ‘I am not here now’ can be true; but these words in an answering machine message can communicate something true. In this paper I argue that the true content communicated by an answering machine message is extra-semantic content conveyed via the mechanism of ‘externally-oriented make-believe’. An answering machine message is associated with a game of make-believe (...)
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  36.  45
    ... But I’M Not Racist”: Toward a Pragmatic Conception of “Racism. Stikkers - 2014 - The Pluralist 9 (3):1-17.
    from my first courses as an undergraduate in African American studies, I have been concerned about the dynamics by which white and Black1 people discuss race. For one, I was troubled in my undergraduate African American studies courses by the ease with which white students would insert themselves into conversations where, it seemed to me, they simply did not belong, for example, conversations concerning visions for the future of the Black community and strategies for achieving such visions. Shannon Sullivan speaks (...)
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  37.  20
    Why It Matters That I’M Not Insane: The Role of the Madness Argument in Descartes’s First Meditation.Fred Ablondi - 2007 - International Philosophical Quarterly 47 (1):79-89.
    Descartes’s First Meditation employs a series of arguments designed to generate the worry that the senses might not provide sufficient evidence to justify one’staking as certain one’s beliefs about the way the world is. As the meditator considers what principle describes the conditions under which it is possible to attain certain knowledge, one after another doubt-generating device is ushered in, until at last he finds himself like someone caught in a whirlpool, able neither to stand firm nor to swim out. (...)
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  38.  10
    I'm a Mother, I Worry.Louise M. Antony - 1995 - Philosophical Issues 6:160-166.
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  39.  31
    I’M a Humourless Spoilsport and Proud of It.Wendy M. Grossman - 2009 - The Philosophers' Magazine 46:127-128.
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  40.  18
    Ph. Devaux. Dialectique Et Logique. Dialectica, Vol. 2 , Pp. 95–108. Reprinted in Pouvoir de l'Esprit Sur le Réel. Éditions du Griffon, Neuch'tel 1948, Pp. 15–28. - E. W. Beth. Les Relations de la Dialectique À la Logique. Dialectica, Vol. 2 , Pp. 109–119. Reprinted Ibid., Pp. 29–39. - F. Gonseth. A Propos des Exposés de MM. Ph. Devaux Et E. W. Beth. Dialectica, Vol. 2 , Pp. 120–125. Reprinted Ibid., Pp. 40–45. - Discussion by Ch. Perelman, Un Lecteur de Dialectica, I. M. Bochenski, F. Gonseth, J. Piaget, M. Fréshet, A. Apéry, M. Barzin. Ibid., Pp. 126–142. Reprinted Ibid., Pp. 46–62. [REVIEW]Roderick M. Chisholm - 1950 - Journal of Symbolic Logic 15 (2):145-147.
  41.  11
    “My Lady Tells Me I'm Good Woman…”: A Bulgarian Female Migrant's Life-Story Between Assistance Relations and Care Practices.Eugenio Zito - 2017 - World Futures 73 (4-5):334-352.
    In this article, I report on a Bulgarian female migrant caregiver's “life-story,” especially focusing on her relationship with an old Italian woman, on the care practices performed in her favor in Italy, and on her daughter and parents still living in Bulgaria. I chose to do it by means of an anthropological approach based on experience as field of mediation between personal dimensions and historical and social processes and therefore centered on the body conceived as historical product, the influence of (...)
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  42.  9
    Beth E. W.. Symbolische Logik und Grundlegung der exakten Wissenschaften. Bibliographische Einführungen in das Studium der Philosophie, herausgegeben von I. M. Bocheński, Bern 1948, 28 pp.Dürr Karl. Der logische Positivismus. Bibliographische Einführungen in das Studium der Philosophie, herausgegeben von I. M. Bocheński, no. 11. Bern 1948, 24 pp. [REVIEW]Roderick M. Chisholm - 1950 - Journal of Symbolic Logic 15 (1):72-72.
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  43.  11
    Review: I. M. Bochenski, In the Matter of Logistic; Jan Franciszek Drewnowski, On the Need of Exactness; Jan Salamucha, From Behind the Scenes of Christian Philosophy. [REVIEW]M. Kokoszyńska - 1937 - Journal of Symbolic Logic 2 (2):94-95.
  44.  6
    The ‘I’M Personally Opposed to Abortion But...’ Argument.David B. Hershenov & Rose Hershenov - 2009 - Proceedings of the American Catholic Philosophical Association 83:77-87.
    One often hears Catholic and non-Catholic politicians and private citizens claim “I am personally opposed to abortion... ” but add that it is morally permissible for others to accept abortion. We consider a Rawlsian defense of this position based on the recognition that one’s opposition to abortion stems from acomprehensive doctrine which is incompatible with Public Reason. We examine a second defense of this position based upon respecting the autonomy of others and a third grounded in the harm to the (...)
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  45.  7
    Bocheński I. M.. W sprawie logistyki . Verbum , 1936.Drewnowski Jan Franciszek. O potrzebie ścislości . Verbum , 1936.Salamucha Jan. Z za kulis filozofii chrześcijańskiej . Verbum , 1936. [REVIEW]M. Kokoszyńska - 1937 - Journal of Symbolic Logic 2 (2):94-95.
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  46.  5
    Dear Pat, I'm Sure Were Both Getting Pretty Anxious to Terminate This: I Had Really Heaved a Big Sigh of Relief, That I Could Get Back to Physics.Pat Hayes - unknown
    But still I think some account has to be given of the application of CM to tides and cannon balls etc. etc. It seems to me that Einstein's and Bohr's analysis was essentially correct: we make the connection, and thus apply the mathematical statements of CM to macroscopic features of the world about us, by constructing, within the mathematical framework,. macroscopic conglomerates of the elementary particles and fields that should have the general appearance of tides and billiard, looked at from (...)
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  47.  1
    Mustafa Azbî'nin Niy'zî-i Mısrî'nin "İçre" Redifli Gazeline Şerhi.Abdülmecit İslamoğlu - 2016 - Journal of Turkish Studies 11 (Volume 11 Issue 17):35-35.
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  48.  1
    I’M Too Real For Yah: Krumpin’ as a Culturalogical Exploration of Black Aesthetic Submergence.Tommy J. Curry - 2009 - Radical Philosophy Review 12 (1-2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  49. A Logical Analysis of I.M. Crombie's Position on the Theology and Falsification Debate.Leslie M. Griffiths - 1968 - Dissertation, The University of Nebraska - Lincoln
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  50. BOCHENSKI, I. M. - Europäische Philosophie der Gegenwart; Der Sowjetrussiche Dialektische Materialismus ; Die Zeitgenössichen Denkmethoden. [REVIEW]A. M. Quinton - 1957 - Mind 66:271.
     
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