Results for 'Jonathan E. Brockopp'

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  1. Islamic ethics of life: abortion, war, and euthanasia.Jonathan E. Brockopp (ed.) - 2003 - Columbia, S.C.: University of South Carolina Press.
    o ne -taking -Life ana Oavmg .Life The Islamic Context Jonathan E. Brockopp The great ethicists of the western world, Augustine, Aquinas, Kant, and others, ...
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  2.  89
    Muslim Medical Ethics: From Theory to Practice.Jonathan E. Brockopp & Thomas Eich (eds.) - 2008 - University of South Carolina Press.
    Muslim Medical Ethics draws on the work of historians, health-care professionals, theologians, and social scientists to produce an interdisciplinary view of ...
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  3. Taking life and saving life : The islamic context.Jonathan E. Brockopp - 2003 - In Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.
  4.  17
    Contingency in a Sacred Law: Legal and Ethical Norms in the Muslim Fiqh.Jonathan E. Brockopp & Baber Johansen - 2001 - Journal of the American Oriental Society 121 (1):108.
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  5.  40
    Islam and bioethics.Jonathan E. Brockopp - 2008 - Journal of Religious Ethics 36 (1):3-12.
    Muslim theologians, jurists, and healthcare workers have been addressing the challenges of modern biotechnology for years. Major textbooks on religion and bioethics cover Islam in one or two articles, offering only a general introduction to these important discussions. The five articles in this issue of the "Journal of Religious Ethics", originating from a conference at Pennsylvania State University, are unusual in the specificity of their topics-brain death, feeding tubes, sex selection, spiritual counseling, and organ transplantation-and in their engagement with complex (...)
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  6. The good death in islamic theology and law.Jonathan E. Brockopp - 2003 - In Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.
  7.  5
    Der heilige Krieg (Ǧihād) aus der Sicht der mālikitischen Rechtsschule (Ibn Abī Zayd al-Qayrawānī)Der heilige Krieg (Gihad) aus der Sicht der malikitischen Rechtsschule.Jonathan E. Brockopp & Mathias von Bredow - 1997 - Journal of the American Oriental Society 117 (1):179.
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  8.  12
    RESPONSE TO: "Cultivating a Liberal Islamic Ethos, Building an Islamic Civil Society".Jonathan E. Brockopp - 2007 - Journal of the Society of Christian Ethics 27 (1):23-26.
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  9.  22
    Early Maliki Law: Ibn Abd al-Hakam and His Major Compendium of Jurisprudence.Joseph Lowry & Jonathan E. Brockopp - 2002 - Journal of the American Oriental Society 122 (1):91.
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  10.  26
    Rereading the History of Early Mālikī JurisprudenceDas "K. al-Wāḍiḥa" des ʿAbd al-Malik b. Ḥabīb: Edition und Kommentar zu Ms. Qarawiyyīn 809/40 (Abwāb al-Tahāra)Rereading the History of Early Maliki JurisprudenceDas "K. al-Wadiha" des Abd al-Malik b. Habib: Edition und Kommentar zu Ms. Qarawiyyin 809/40. [REVIEW]Jonathan E. Brockopp & Beatrix Ossendorf-Conrad - 1998 - Journal of the American Oriental Society 118 (2):233.
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  11. Epistemological problems of testimony.Jonathan E. Adler - 2006 - Stanford Encyclopedia of Philosophy.
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  12. Lying, deceiving, or falsely implicating.Jonathan E. Adler - 1997 - Journal of Philosophy 94 (9):435-452.
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  13. Moore's paradox and the transparency of belief.Jonathan E. Adler & Bradley Armour-Garb - 2007 - In Mitchell S. Green & John N. Williams (eds.), Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press.
  14. Akratic believing?Jonathan E. Adler - 2002 - Philosophical Studies 110 (1):1 - 27.
    Davidson's account of weakness of will dependsupon a parallel that he draws between practicaland theoretical reasoning. I argue that theparallel generates a misleading picture oftheoretical reasoning. Once the misleadingpicture is corrected, I conclude that theattempt to model akratic belief on Davidson'saccount of akratic action cannot work. Thearguments that deny the possibility of akraticbelief also undermine, more generally, variousattempts to assimilate theoretical to practicalreasoning.
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  15. Reliabilist justification (or knowledge) as a good truth-ratio.Jonathan E. Adler - 2005 - Pacific Philosophical Quarterly 86 (4):445–458.
    Fair lotteries offer familiar ways to pose a number of epistemological problems, prominently those of closure and of scepticism. Although these problems apply to many epistemological positions, in this paper I develop a variant of a lottery case to raise a difficulty with the reliabilist's fundamental claim that justification or knowledge is to be analyzed as a high truth-ratio (of the relevant belief-forming processes). In developing the difficulty broader issues are joined including fallibility and the relation of reliability to understanding.
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  16.  82
    Testimony, Trust, Knowing.Jonathan E. Adler - 1994 - Journal of Philosophy 91 (5):264-275.
  17.  32
    Charity, Interpretation, Fallacy.Jonathan E. Adler - 1996 - Philosophy and Rhetoric 29 (4):329 - 343.
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  18. Presupposition, attention, and why questions.Jonathan E. Adler - 2008 - In Jonathan Eric Adler & Lance J. Rips (eds.), Reasoning: Studies of Human Inference and its Foundations. Cambridge University Press. pp. 748--764.
  19.  21
    Fallacies Not Fallacious: Not!Jonathan E. Adler - 1997 - Philosophy and Rhetoric 30 (4):333 - 350.
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  20. Transmitting knowledge.Jonathan E. Adler - 1996 - Noûs 30 (1):99-111.
  21.  30
    Abstraction is uncooperative.Jonathan E. Adler - 1984 - Journal for the Theory of Social Behaviour 14 (2):165–181.
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  22.  36
    Fallacies and alternative interpretations.Jonathan E. Adler - 1994 - Australasian Journal of Philosophy 72 (3):271 – 282.
  23. Another argument for the knowledge Norm.Jonathan E. Adler - 2009 - Analysis 69 (3):407-411.
    The knowledge norm of assertion is mainly in competition with a high probability or rational credibility norm. The argument for the knowledge norm that I offer turns on cases in which a hearer responds to a speaker's assertion by asserting another sentence that would lower the probability of the speaker's assertion, were its probability less than one. In cases like this, though with qualifications, is the hearer's contribution a challenge to the speaker's assertion or complementary to it? My answer is (...)
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  24. The ethics of belief: Off the wrong track.Jonathan E. Adler - 1999 - Midwest Studies in Philosophy 23 (1):267–285.
  25. Contextualism and fallibility: pragmatic encroachment, possibility, and strength of epistemic position.Jonathan E. Adler - 2012 - Synthese 188 (2):247-272.
    A critique of conversational epistemic contextualism focusing initially on why pragmatic encroachment for knowledge is to be avoided. The data for pragmatic encroachment by way of greater costs of error and the complementary means to raise standards of introducing counter-possibilities are argued to be accountable for by prudence, fallibility and pragmatics. This theme is sharpened by a contrast in recommendations: holding a number of factors constant, when allegedly higher standards for knowing hold, invariantists still recommend assertion (action), while contextualists do (...)
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  26. Withdrawal and contextualism.Jonathan E. Adler - 2006 - Analysis 66 (4):280–285.
  27.  99
    Conservatism and tacit confirmation.Jonathan E. Adler - 1990 - Mind 99 (396):559-570.
  28. Skepticism and universalizability.Jonathan E. Adler - 1981 - Journal of Philosophy 78 (3):143-156.
  29.  14
    Knowledge, Truth, and Learning.Jonathan E. Adler - 2003 - In Randall Curren (ed.), A Companion to the Philosophy of Education. Oxford, UK: Blackwell. pp. 285–304.
    This chapter contains sections titled: Epistemological Background Educational Applications On Not Addressing Epistemological Controversies.
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  30.  12
    Reply by Repetition and Reminder.Jonathan E. Adler - 1997 - Philosophy and Rhetoric 30 (4):367 - 375.
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  31. Luckless desert is different desert.Jonathan E. Adler - 1987 - Mind 96 (382):247-249.
  32.  5
    Commentary on Cohen.Jonathan E. Adler - unknown
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  33.  8
    Comments on "Developing Philosophies of Childhood".Jonathan E. Adler - 1981 - Thinking: The Journal of Philosophy for Children 2 (3-4):10-10.
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  34.  10
    Commentary on Kauffeld & Fields.Jonathan E. Adler - unknown
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  35.  14
    Distortion and Excluded Middles.Jonathan E. Adler - unknown
    Why is there so much distortion in ordinary, political, social, and ethical argument? Since we have a pervasive interest in reasoning well and corresponding abilities, the extent of distortion invites explanation. The leading candidates are the need to economize, widespread, fallacious heuristics or assumptions, and self-defensive biases. I argue that these are not sufficient. An additional force is the intellectual pressure generated by acceptance of norms of conversation and argument, which exclude ‘middles’ of, prominently, neither accept nor reject. I conjecture (...)
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  36.  74
    Epistemic Dependence, Diversity of Ideas, and a Value of Intellectual Vices.Jonathan E. Adler - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 3:117-129.
    The present argument assumes that teaching through modeling attempts to teach the intellectual virtues not primarily as an independent goal of education as, for example, a way to build good character, but for its value to inquiry. I argue that intellectual vices (such as being gullible, dogmatic, pigheaded, or prejudiced)—while harmful to inquiry in certain ways—are essential to its well functioning. Furthermore, to the extent that teaching models critical inquiry, there are educational lessons for which some students ought to take (...)
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  37.  35
    Even-Arguments, Explanatory Gaps, and Pragmatic Scales.Jonathan E. Adler - 1992 - Philosophy and Rhetoric 25 (1):22-44.
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  38.  20
    Evaluating Global and Local Theories of Induction.Jonathan E. Adler - 1976 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1976:212-223.
    This paper explores the implications of the epistemic distinction between the grounds that are relevant for justification in normal knowledge-claim contexts and those that are relevant in philosophical knowledge-claim contexts for inductive logics.
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  39. Exercises in Naturalistic Epistemology.Jonathan E. Adler - 1987 - Behaviorism 15 (2):161-164.
     
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  40.  43
    If the base rate fallacy is a fallacy, does it matter how frequently it is committed?Jonathan E. Adler - 1997 - Behavioral and Brain Sciences 20 (4):774-775.
    In many base rate studies, a judgment is required for which the base rates are relevant, and subjects do not use them. It is inferred that the base rates are ignored; I question this inference. Second, I argue that the base rate fallacy is not less significant for what it reveals about human reasoning, if it occurs less frequently than has been alleged.
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  41.  6
    Why fallibility has not mattered and how it could.Jonathan E. Adler - 2009 - In Harvey Siegel (ed.), The Oxford Handbook of Philosophy of Education. Oxford University Press. pp. 83.
  42. W. H. Newton Smith, "The Rationality of Science".Jonathan E. Adler - 1983 - Philosophical Quarterly 33 (130):90.
     
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  43.  48
    Knowing, Betting and Cohering.Jonathan E. Adler - 1986 - Philosophical Topics 14 (1):243-257.
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  44. Critical Thinking, A Deflated Defense: A Critical Study of John E. McPeck's Teaching Critical Thinking: Dialogue and Dialectic.Jonathan E. Adler - 1991 - Informal Logic 13 (2).
    A critical study of McPeck's recent book, in which he strengthens and develops his arguments against teaching critical thinking (CT). Accepting McPeck's basic claim that there is no unitary skill of reasoning or thinking, I argue that his strictures on CT courses or programs do not follow. I set out what I consider the proper justification that programs in CT have to meet, and argue both that McPeck demands much more than is required, and also that it is plausible that (...)
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  45.  24
    In Defense of Radical Empiricism: Essays and Lectures.Jonathan E. Adler, Roderick Firth & John Troyer - 2000 - Philosophical Review 109 (3):453.
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  46.  43
    Particullary, Gilligan, and the two-levels view: A reply.Jonathan E. Adler - 1989 - Ethics 100 (1):149-156.
  47.  61
    Why Be Charitable?Jonathan E. Adler - 1981 - Informal Logic 4 (2).
  48.  49
    Belief and Negation.Jonathan E. Adler & J. Anthony Blair - 2000 - Informal Logic 20 (3).
    This paper argues for the importance of the distinction between internal and external negation over expressions for belief. The common fallacy is to confuse statement like (1) and (2): (1) John believes that the school is not closed on Tuesday; (2) John does not believe that the school is closed on Tuesday. The fallacy has ramifications in teaching, reasoning, and argumentation. Analysis of the fallacy and suggestions for teaching are offered.
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  49.  36
    More on race and crime: Levin's reply.Jonathan E. Adler - 1994 - Journal of Social Philosophy 25 (2):105-114.
  50. William James and What Cannot be Believed.Jonathan E. Adler - 2005 - The Harvard Review of Philosophy 13 (1):65-79.
    My critical comments focus mainly on premises,, and. However, in treating these I will address other of James’s assumptions—particularly, the presupposition of his argument that it is possible to will to believe. Later I will try to accommodate existential aspects of James’s argument that retain value, even if my objections to his argument stand.
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