Results for 'IF'

1000+ found
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  1.  19
    Complexity, complicatedness and complexity: A new science behind organizational intervention?If Price - 2004 - Emergence: Complexity and Organization 6.
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  2.  7
    Trendwa1ch.If You - forthcoming - Business Ethics.
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  3. Bilateral symmetry detection: Testing a'callosal'hypothesis.Andrew M. Herbert If & G. Keith Humphrey - 1996 - In Enrique Villanueva (ed.), Perception. Ridgeview Pub. Co. pp. 25--463.
  4.  14
    IGJR 1/2020: Housing crisis: How can we improve the situation for young people?If And Frfg - 2018 - Intergenerational Justice Review 4 (2).
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  5.  15
    IGJR 2/2019: Open topic issue on intergenerational justice.If And Frfg - 2018 - Intergenerational Justice Review 4 (2).
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  6. Had to Do It Over.I. If - forthcoming - Human Nature: A Critical.
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  7. Michael of ephesus on the empirical man, the scientist and the educated man (inethica nicomachea X.Lmde Partibus Animauum If & George Arabatzis - 2009 - In Charles Barber & David Jenkins (eds.), Medieval Greek commentaries on the Nicomachean ethics. Boston: Brill. pp. 163.
     
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  8. Peter Cariani.As If - 1995 - Communication and Cognition: An Interdisciplinary Quarterly Journal 12 (1-2):157-219.
     
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  9.  20
    Psycho-analysis and medicine: the wish to fall ill.If Grant Duff - 1935 - The Eugenics Review 26 (4):295.
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  10. Synaesthesia: prevalence and familiality.Simon Baron-Cohen If, Lucy Burtlf, Fiona Smith-Laittan, John Harrison & Patrick Bolton - 1996 - In Enrique Villanueva (ed.), Perception. Ridgeview Pub. Co. pp. 1073-1079.
  11. Perpetration-induced traumatic stress in persons who euthanize nonhuman animals in surgeries, animal shelters, and laboratories.Vanessa Roh If & Pauleen Bennett - 2005 - Society and Animals 13 (3).
     
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  12. Media en· democratie in Afrika.J. If - forthcoming - Idee.
     
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  13.  7
    Men and their motives.(Psychoanalytical studies.).If Grant Duff - 1934 - The Eugenics Review 26 (3):229.
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  14. Dar vazishgāh-i [sic] s̲āniyahʹhā-yi sharqī.Vāṣif Bākhtarī - 2001 - Pishāvar: Bunyād-i Nasharātī-i Parniyān.
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  15. al-Nazʻah al-insānīyah fī al-fikr al-ʻArabī: dirāsāt fī al-nazʻah al-insānīyah fī al-fikr al-ʻArabī al-wasīṭ.ʻĀṭif Aḥamd (ed.) - 1999 - Jārdin Sītī, al-Qāhirah: Markaz al-Qāhirah li-Dirāsāt Ḥuqūq al-Insān.
     
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  16.  5
    Qirāʼāt fī Mītāfīzīqā Arisṭū.Munṣif Waslātī - 2020 - Tūnis: Mujammaʻ al-Aṭrash li-Nashr wa-Tawzīʻ al-Kitāb al-Mukhtaṣṣ wa-tawzīʻih.
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  17.  42
    Hepatocellular carcinoma: diagnostics and screening.Madhvi Patel, Mohamed If Shariff, Nimzing G. Ladep, Andrew V. Thillainayagam, Howard C. Thomas, Shahid A. Khan & Simon D. Taylor‐Robinson - 2012 - Journal of Evaluation in Clinical Practice 18 (2):335-342.
  18. Tommy J. Curry.If U. Don’T. Know—Now & U. Know - 2008 - In Benjamin Hale (ed.), Philosophy Looks at Chess. Open Court Press. pp. 137.
     
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  19. If Tropes.Anna-Sofia Maurin - 2002 - Kluwer Academic Publishers.
    The treatise attempts to approach and deal with some of the most fundamental problems facing anyone who wishes to uphold some version of the so-called theory of tropes. Three assumptions serve as a basis for the investigation: tropes exist, only tropes exist, and a one-category trope-theory along these lines should be developed so that the tropes it postulates are able to serve as truth-makers for all kinds of atomic propositions. Provided that these assumptions are accepted, it is found that the (...)
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  20. If Folk Intuitions Vary, Then What?Edouard Machery, Ron Mallon, Shaun Nichols & Stephen P. Stich - 2012 - Philosophy and Phenomenological Research 86 (3):618-635.
    We have recently presented evidence for cross-cultural variation in semantic intuitions and explored the implications of such variation for philosophical arguments that appeal to some theory of reference as a premise. Devitt (2011) and Ichikawa and colleagues (forthcoming) offer critical discussions of the experiment and the conclusions that can be drawn from it. In this response, we reiterate and clarify what we are really arguing for, and we show that most of Devitt’s and Ichikawa and colleagues’ criticisms fail to address (...)
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  21. Iqbāl aur fikr-i maghrib.Muḥammad Āṣif Aʻvān - 2016 - Islāmābād: Pūrab Akādamī.
  22.  6
    Maʻārif-i k̲h̲ut̤bāt-i Iqbāl.Muḥammad Āṣif Aʻvān - 2009 - Lāhaur: Nasharīyāt.
    Critical study of of the addresses of Sir Muhammad Iqbal, 1877-1938 from philosophical and religious point of view.
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  23.  5
    Maz̲habī tajrabe ke inkishāfāt kī falsafiyānah parkh =.Muḥammad Āṣif Aʻvān - 2016 - Faiṣalʹābād: Mis̲āl Pablisharz.
    On the philosophy of Sir Muhammad Iqbal, 1877-1938 with special reference to religious experiences and philosophy.
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  24. If you're an egalitarian, how come you're so rich.Gerald Allan Cohen - 2000 - The Journal of Ethics 4 (1-2):1-26.
    Many people, including many egalitarian political philosophers, professa belief in equality while enjoying high incomes of which they devotevery little to egalitarian purposes. The article critically examinesways of resolving the putative inconsistency in the stance of thesepeople, in particular, that favouring an egalitarian society has noimplications for behaviour in an unequal one; that what''s bad aboutinequality is a social division that philanthropy cannot reduce; thatprivate action cannot ensure that others have good lives; that privateaction can only achieve a ``drop in (...)
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  25. If I Could Just Stop Loving You: Anti-Love Biotechnology and the Ethics of a Chemical Breakup.Brian D. Earp, Olga A. Wudarczyk, Anders Sandberg & Julian Savulescu - 2013 - American Journal of Bioethics 13 (11):3-17.
    “Love hurts”—as the saying goes—and a certain amount of pain and difficulty in intimate relationships is unavoidable. Sometimes it may even be beneficial, since adversity can lead to personal growth, self-discovery, and a range of other components of a life well-lived. But other times, love can be downright dangerous. It may bind a spouse to her domestic abuser, draw an unscrupulous adult toward sexual involvement with a child, put someone under the insidious spell of a cult leader, and even inspire (...)
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  26. Zakī Najīb Maḥmūd, mufakkiran ʻArabīyan wa-rāʼidan lil-ittijāh al-ʻilmī al-tanwīrī.Zakī Najīb Maḥmūd & Muḥammad ʻĀṭif ʻIrāqī (eds.) - 2001 - al-Iskandarīyah: Dār al-Wafāʼ li-Dunyā al-Ṭibāʻah wa-al-Nashr.
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  27. If You're an Egalitarian, How Come You're So Rich?G. A. Cohen - 2001 - Philosophical Quarterly 51 (205):563-565.
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  28. Fī al-waʻy bi-al-ʻilm: taḥlīl naẓarī wa-baḥth maydānī.ʻĀṭif Aḥmad Fuʼād - 1986 - al-Qāhirah: Dār al-Kitāb.
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  29. Falsafat al-maʻrifah ʻinda Ibn Sīnā: dirāsah taḥlīlīyah naqdīyah.Ibn al-Bashīr & Muḥammad al-Munṣif - 2014 - al-Kharṭūm: Markaz al-Tanwīr al-Maʻrifī.
     
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  30.  6
    al-Nazʻah al-ʻaqlīyah fī falsafat Ibn Rushd.Muḥammad ʻĀṭif ʻIrāqī - 1968
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  31. al-Falsafah al-ṭabīʻīyah ʻinda Ibn Sīnā.Muḥammad ʻĀṭif ʻIrāqī - 1971
     
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  32. al-Falsafah al-ʻArabīyah: madkhal jadīd.Muḥammad ʻĀṭif ʻIrāqī - 2000 - al-Jīzah: al-Sharikah al-Miṣrīyah al-ʻĀlamīyah lil-Nashr, Lūnjmān.
  33. al-Falsafah al-ʻArabīyah wa-al-ṭarīq ilá al-mustaqbal: ruʼyah ʻaqlīyah naqdīyah.Muḥammad ʻĀṭif ʻIrāqī - 1998 - al-Qāhirah: Dār al-Rashād.
    Arabic philosophy; man; God; modern critical study.
     
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  34. al-Faylasūf Ibn Rushd wa-mustaqbal al-thaqāfah al-ʻArabīyah: arbaʻūn ʻāman min dhikrayātī maʻa fikrihi al-tanwīrī.Muḥammad ʻĀṭif ʻIrāqī - 2000 - al-Qāhirah: Dār al-Rashād.
     
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  35. al-Faylasūf Ibn Rushd mufakkiran ʻArabīyan wa-rāʼidan lil-ittijāh al-ʻaqlī: buḥūth wa-dirāsāt ʻan ḥayātihi wa-afkārihi wa-naẓarīyātihi al-falsafīyah.Muḥammad ʻĀṭif ʻIrāqī & Averroës (eds.) - 1993 - al-Qāhirah: al-Majlis al-Aʻlá lil-Thaqāfah, Lajnat al-Falsafah wa-al-Ijtimāʻ.
     
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  36.  8
    Dirāsāt fī madhāhib falāsifat al-Mashriq.Muḥammad ʻĀṭif ʻIrāqī - 1972 - Miṣr,: Dār al-Maʻārif.
  37. Ibn Rushd faylasūfan ʻArabīyan bi-rūḥ gharbīyah.Muḥammad ʻĀṭif ʻIrāqī - 2002 - [Cairo]: al-Majlis al-Aʻlá lil-Thaqāfah.
     
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  38. Madhāhib falāsifat al-Mashriq.Muḥammad ʻĀṭif ʻIrāqī - 1974 - Miṣr: Dār al-Maʻārif.
  39. Naḥwa muʻjam lil-falsafah al-ʻArabīyah: muṣṭalaḥāt wa-shakhṣīyāt.Muḥammad ʻĀṭif ʻIrāqī - 2001 - Iskandarīyah: Dār al-Wafāʼ li-Dunyā al-Ṭibāʻah wa-al-Nashr.
     
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  40. Thawrat al-ʻaql fī al-falsafah al-ʻArabīyah.Muḥammad ʻĀṭif ʻIrāqī - 1975
  41.  7
    Tajdīd fī al-madhāhib al-falsafīyah wa-al-kalāmīyah.Muḥammad ʻĀṭif ʻIrāqī - 1973 - al-Qāhirah: Dār al-Maʻārif.
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  42. Falsafah-i akhlāq.Muḥammad Āṣif Muhājir - 2009 - Kābul: [S.N.].
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  43. al-Manhaj al-qawīm fī tafsīr Sūrat Ibrāhīm.al-Badrī ʻĀṭif ʻAlī Muḥammad - 1988 - al-Azhar, al-Qāhirah: Dar al-Ṭibāʻah al-Muḥammadīyah.
     
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  44. Jahānʹbīnī-i ʻārif: yādʹdāshtʹhā va bardāshtʹhā.Muḥammad Āṣif Muhājir - 2006 - Kābul: Intishārāt-i Mayvand.
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  45. Vaẓīfah-i ʻulamā-yi dīnī-i mā: bi-z̤amīmah-ʼi risālah-i Ravābiṭ-i ijtimāʻī dar Islām.Muḥammad Āṣif Muḥsinī - 2002 - Kābul: [S.N.]. Edited by Muḥammad Āṣif Muḥsinī.
     
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  46. What If Well-Being Measurements Are Non-Linear?Daniel Wodak - 2019 - Australasian Journal of Philosophy 97 (1):29-45.
    Well-being measurements are frequently used to support conclusions about a range of philosophically important issues. This is a problem, because we know too little about the intervals of the relevant scales. I argue that it is plausible that well-being measurements are non-linear, and that common beliefs that they are linear are not truth-tracking, so we are not justified in believing that well-being scales are linear. I then argue that this undermines common appeals to both hypothetical and actual well-being measurements; I (...)
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  47. “If You Tickle Us….”: How Corporations Can Be Moral Agents Without Being Persons.Kendy M. Hess - 2013 - Journal of Value Inquiry 47 (3):319-335.
    I aim to disentangle two very important debates: one about whether corporations can be moral agents (and thus have moral obligations), one about whether corporations are persons (and thus entitled to certain rights and protections). Critics often conflate these two debates, arguing that moral agency entails personhood and then treating that entailment as a kind of reductio for claims of corporate moral agency. My primary purpose is to rebut the claim of entailment, demonstrating that even the highly sophisticated moral agency (...)
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  48.  49
    If structured propositions are logical procedures then how are procedures individuated?Marie Duží - 2019 - Synthese 196 (4):1249-1283.
    This paper deals with two issues. First, it identifies structured propositions with logical procedures. Second, it considers various rigorous definitions of the granularity of procedures, hence also of structured propositions, and comes out in favour of one of them. As for the first point, structured propositions are explicated as algorithmically structured procedures. I show that these procedures are structured wholes that are assigned to expressions as their meanings, and their constituents are sub-procedures occurring in executed mode. Moreover, procedures are not (...)
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  49. What (if Anything) Is Wrong with Capitalism? Dysfunctionality, Exploitation and Alienation: Three Approaches to the Critique of Capitalism.Rahel Jaeggi - 2016 - Southern Journal of Philosophy 54 (S1):44-65.
    What is the problem with capitalism? Is it wrong, unjust, irrational, or bad? Is it evil or dumb—or is it just not working? While critiques of capitalism have become commonplace—particularly since the most recent global economic crisis—it is often unclear what exactly is being condemned. Likewise, the normative presuppositions and criteria of such criticisms have been left unspecified. In this paper, I distinguish between three approaches to the critique of capitalism, distinguishing a functional, a moral, and an ethical argumentative strategy (...)
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  50. al-Duktūr Tawfīq al-Ṭawīl mufakkiran ʻArabīyan wa-rāʼidan lil-falsafah al-khuluqīyah: buḥūth ʻanhu wa-dirāsāt muhdāh ilayh.Tawfīq Ṭawīl & Muḥammad ʻĀṭif ʻIrāqī (eds.) - 1995 - al-Qāhirah: al-Majlis al-Aʻlá lil-Thaqāfah, Lajnat al-Falsafah.
    Collection of studies on a leading moral philosopher and his work, or dedicated to him.
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