Results for 'Oded Na���Aman'

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  1. The Rationality of Emotional Change: Toward a Process View.Oded Na'aman - 2021 - Noûs 55 (2):245-269.
    The paper argues against a widely held synchronic view of emotional rationality. I begin by considering recent philosophical literature on various backward‐looking emotions, such as regret, grief, resentment, and anger. I articulate the general problem these accounts grapple with: a certain diminution in backward‐looking emotions seems fitting while the reasons for these emotions seem to persist. The problem, I argue, rests on the assumption that if the facts that give reason for an emotion remain unchanged, the emotion remains fitting. However, (...)
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  2. The fitting resolution of anger.Oded Na’Aman - 2020 - Philosophical Studies 177 (8):2417-2430.
    How can we explain the rational diminution of backward-looking emotions without resorting to pragmatic or wrong kind of reason explanations? That is to say, how can the diminution of these emotions not only be rational but fitting? In this paper, I offer an answer to this question by considering the case of anger. In Sect. 1, I examine Pamela Hieronymi’s account of forgiveness as the rational resolution of resentment. I argue that Hieronymi’s account rests on an assumption about the rationality (...)
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  3. Emotions and Process Rationality.Oded Na’Aman - 2021 - Australasian Journal of Philosophy 99 (3):531-546.
    ABSTRACT Some epistemologists hold that all rational norms are fundamentally concerned with the agent’s states or attitudes at an individual time [Hedden 2015, 2016; Moss 2015]; others argue that all rational norms are fundamentally concerned with processes [Podgorski 2017]. This distinction is not drawn in discussions of emotional rationality. As a result, a widely held assumption in the literature on emotional rationality has gone unexamined. I employ Abelard Podgorski’s argument from rational delay to argue that many emotional norms are fundamentally (...)
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  4. What Is Evaluable for Fit?Oded Na'aman - forthcoming - In Christopher Howard & Richard Rowland (eds.), Fittingness. Oxford University Press.
    Our beliefs, intentions, desires, regrets, and fears are evaluable for fit—they can succeed or fail to be fitting responses to the objects they are about. Can our headaches and heartrates be evaluable for fit? The common view says ‘no’. This chapter argues: sometimes, yes. First, it claims that when a racing heart accompanies fear it seems to have the typical characteristics of fit-evaluable items. Then, it suggests that suspicion of this initial impression is explained by the assumption that whether an (...)
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  5. The Moral Significance of Shock.Oded Na’Aman - 2021 - In Ana Falcato & Sara Graça da Silva (eds.), The Politics of Emotional Shockwaves. Palgrave Macmillan. pp. 165-186.
    I propose that shock can be morally significant independently of its consequences but only as part of an ongoing commitment to certain norms, in particular norms that constitute recognizing another as a person. When we witness others in agony, or being severely wronged, or when we ourselves severely wrong or mistreat others, our shock can reflect our recognition of them as persons, a recognition constituted by our commitment to certain moral norms. However, if we do not in fact respond to (...)
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  6.  97
    Reasons of Love: a Case against Universalism about Practical Reason.Oded Na'aman - 2015 - Proceedings of the Aristotelian Society 115 (3pt3):315-322.
    Proceedings of the Aristotelian Society, Volume 115, Issue 3pt3, Page 315-322, December 2015.
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  7. What Makes Something Surprising?Dan Baras & Oded Na’Aman - 2022 - Philosophy and Phenomenological Research 105 (1):195-215.
    Surprises are important in our everyday lives as well as in our scientific and philosophical theorizing—in psychology, information theory, cognitive-neuroscience, philosophy of science, and confirmation theory. Nevertheless, there is no satisfactory theory of what makes something surprising. It has long been acknowledged that not everything unexpected is surprising. The reader had no reason to expect that there will be exactly 190 words in this abstract and yet there is nothing surprising about this fact. We offer a novel theory that explains (...)
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  8.  43
    Birth of Ethics: Reconstructing the Role and Nature of Morality, by Philip Pettit, edited by Kinch Hoekstra.Oded Na’Aman - 2022 - Mind 131 (523):949-957.
    Though many mistook his intentions as blasphemes, Voltaire meant to defend God’s reality when he wrote, in 1768: ‘If God didn’t exist, we would have to invent h.
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  9. Can we intend the past?Oded Na'aman - 2017 - Journal of Ethics and Social Philosophy 12 (3):304-311.
    First and primarily, I criticize Jay Wallace's account of the affirmation dynamic, which entails a willingness to bring about past occurrences that were necessary for one's present attachments. Specifically, I criticize his analysis of regret and affirmation as intention-like attitudes about the past. Second, I trace Wallace's notion of regret to a common but misguided model of retrospection as a choice between courses of history. Finally, I offer reason to think that the rationality of retrospection crucially differs from the rationality (...)
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  10. The subtleties of fit: reassessing the fit-value biconditionals.Rachel Achs & Oded Na’Aman - 2023 - Philosophical Studies 1:1-24.
    A joke is amusing if and only if it’s fitting to be amused by it; an act is regrettable if and only if it’s fitting to regret it. Many philosophers accept these biconditionals and hold that analogous ones obtain between a wide range of additional evaluative properties and the fittingness of corresponding responses. Call these the fit–value biconditionals. The biconditionals give us a systematic way of recognizing the role of fit in our ethical practices; they also serve as the bedrock (...)
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  11.  21
    The subtleties of fit: reassessing the fit-value biconditionals.Rachel Achs & Oded Na’Aman - 2023 - Philosophical Studies 180 (9):2523-2546.
    A joke is amusing if and only if it’s fitting to be amused by it; an act is regrettable if and only if it’s fitting to regret it. Many philosophers accept these biconditionals and hold that analogous ones obtain between a wide range of additional evaluative properties and the fittingness of corresponding responses. Call these the _fit–value biconditionals_. The biconditionals give us a systematic way of recognizing the role of fit in our ethical practices; they also serve as the bedrock (...)
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  12.  15
    Ḫabiru-Like Bands in the Assyrian Empire and Bands in Biblical HistoriographyHabiru-Like Bands in the Assyrian Empire and Bands in Biblical Historiography.Nadav Naʾaman & Nadav Naaman - 2000 - Journal of the American Oriental Society 120 (4):621.
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  13.  12
    The Philistines in Transition: A History from Ca. 1000-730 B. C. E.Nadav Na'aman & Carl S. Ehrlich - 1999 - Journal of the American Oriental Society 119 (1):161.
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  14. Nishi Amane, Katō Hiroyuki.Amane Nishi - 1972 - Edited by Michiari Uete.
     
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  15. Heideggerův výklad experimentálního charakteru novověké vědy.Aleš Novák - 2010 - Teorie Vědy / Theory of Science 32 (3):341-360.
    Martin Heidegger svým poukázáním na mathématický charakter novověké vědy vyostřil rozbor její bytnosti prostřednictvím výkladu klíčové části její metody, jež podle něj spočívá v „souvislosti hypotéza-experiment“. V Heideggerově výkladu experimentální charakter novověké vědy znamená předchůdný metafyzický akt logického stanovení obecného porozumění významu „jsoucna“. Heidegger tedy analyzuje čtyři stupně konceptu „zakoušení“, jenž rozlišuje moderní vědu ode všech starších pojetí „vědy“. Ovšem vše, čeho chce Heidegger dosáhnout, je jasné nahlédnutí do podstaty časového charakteru „existence“.
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  16. Nishi Amane zenshū.Amane Nishi & Toshiaki Okubo - 1960 - Munetaka Shobo. Edited by Toshiaki Ōkubo.
     
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  17. Comentários literários, estilísticos E sintáticos sobre O epodo XI de horácio.Aline Chagas dos Santos - 2011 - Principia: Revista do Departamento de Letras Clássicas e Orientais do Instituto de Letras 2 (23):29-44.
    Augusto foi um governante admirável que, durante o longo tempo de seu império, fez com que a paz reinasse em Roma e com ela o mundo prosperasse. Pode-se considerar que durante seu império ocorreu o período mais produtivo da literatura latina. Apesar de o imperador ter se esforçado em garantir o triunfo da tradição romana, os modelos preferíveis sempre foram as produções gregas. A influência do helenismo revelava-se nas obras de escritores como, por exemplo, Horácio, considerado o mais autobiográfico de (...)
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  18.  1
    Horace odes book 1 and the alexandrian edition of alcaeus1.I. Editions Of Odes - 2005 - Classical Quarterly 55:542-558.
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  19. Frankfurt on Second-Order Desires and the Concept of a Person.Christopher Norris - 2010 - Prolegomena 9 (2):199-242.
    In this article I look at some the issues, problems and self-imposed dilemmas that emerge from Harry Frankfurt’s well-known essay ‘Freedom of the Will and the Concept of a Person’. That essay has exerted a widespread influence on subsequent thinking in ethics and philosophy of mind, especially through its central idea of ‘second-order’ desires and volitions. Frankfurt’s approach promises a third-way solution to certain longstanding issues – chiefly those of free-will versus determinism and the mind/body problem – that have up (...)
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  20.  1
    Sociedade Civil, Estado e Direito Em Hegel.Davi Galhardo Oliveira Filho - 2023 - Kínesis - Revista de Estudos Dos Pós-Graduandos Em Filosofia 15 (38):84-95.
    Em suas reflexões sobre a filosofia do direito, Alysson Leandro Mascaro destacou que atualmente G.W.F. Hegel é uma estação fundamental para qualquer estudioso dessa ciência. De fato, o autor alemão mostra-se de fundamental importância por pensarmos a sociedade civil burguesa e o Estado como aspectos inseparáveis para a necessária determinação do direito na era moderna (e contemporânea). Ao contrário da proposta jusnaturalista, Hegel coloca a questão do direito no interior da querela sobre o Estado moderno, esvaziando de sentido a ode (...)
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    al-Naṣṣ al-Qurʼānī: masāfāt naqdīyah fī al-fikr al-ʻArabī al-muʻāṣir.ʻĀdil ʻAbbās Naṣrāwī - 2020 - ʻAmmān: Dār Āminah lil-Nashr wa-al-Tawzīʻ.
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  22. Od "Nápravy" křestánství k pokusům o likvidaci socialismu.Miroslav Nárta (ed.) - 1978 - [Praha]: Ediční oddělení Ústavu pro filosofii a sociologii ČSAV.
     
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  23. Naṣīr al-Dīn Ṭūsī, fīlsūf-i guftugū.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2007 - Tihrān: Nashr-i Kitāb-i Hirmis.
  24. Jñāna he jñānaca, nā visha nā amr̥ta.Na Śe Pohanerakara - 1980 - Haidarābāda: Marāṭhī Sāhitya Parishada, Āndhra Pradeśa. Edited by Vāmana Malhāra Jośī & Gangadhar Balkrishna Sardar.
    Views exchanged between Narahara Śesharāva Pohanekara, b. 1907, and Vāmana Malhāra Jośī, 1882-1943, Marathi litterateurs, on the latter's article, Jñāna he visha kā amr̥ta? on the philosophical concept of knowledge.
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  25. Vaiśeṣikasiddhāntānāṃ gaṇitīyapaddhatyā vimarśaḥ. Nārāyaṇagopālaḍoṅgare - 1979 - Vārāṇasyām: Sampūrṇānandasaṃskr̥taviśvavidyālaye.
     
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  26. Nāgārhuna's philosophy as presented in the Mahā-prajñāpāramitā-sāstra.Siddha Nāgārhuna - 1966 - Rutland, Vt.,: Published for the Harvard-Yenching Institute [by] C. E. Tuttle Co.. Edited by Krishniah Venkata Ramanan.
  27. Ḣăkimlik sănătinin măʼnăvi ăsaslary.Adil Năjăfov - 1986 - Baky: Azărbai̐jan dȯvlăt năshrii̐i̐aty.
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  28. Maolānā Olī Āhamada Niyāmapurī smārakasaṃkalana: biśishṭa bidvāna, Buyurgāne Dvīna o kabi, Ārabi-Phārasi-Urdu-Bāṃlā Maolānā Olī Āhamada Niyāmapurī smaraṇa-saṃkhyā.Maolānā Olī Āhamada Niyāmapurī & Muhāmmada Niyāmuddīna (eds.) - 2003 - [Chittagong]: Maolānā̄ Olī Āhamada Niyāmapurī Risārca Ekāḍemi.
    Commemorative volume of contributed articles on the life and work of Maolānā̄ Olī Āhamada Niyāmapurī, 1885-1960, Islamic scholar, philosopher and multilingual poet from Chattagram District, Bangladesh.
     
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  29. Ican 2008-nas encruzilhadas do romance antigo espaços, fronteiras, intersecções.Nas Encruzilhadas do Romance Antigo Espaços - 2008 - Humanitas 60:380.
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  30. Aghānīnā al-Naṣrāwīyah Shāmīyah wa-jāy min al-Shām: baḥth.Nāʼilah ʻAzzām Labbas - 1994 - Ḥayfā: al-Wādī.
     
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  31. Jñānāñjana.Nārāẏaṇa Tripāṭhī - 1962
     
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  32. Ariviyaltamil̲ ariñar Pe. Nā. Appucuvāmi.Pe Nā Appusvāmi, Cā Kiruṭṭiṇamūrtti, Mu Vaḷarmati & Ā Tacaratan̲ (eds.) - 2003 - Cen̲n̲ai: Ulakat Tamil̲ārāycci Nir̲uvan̲am.
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  33. Niratiśaya Nāneśa: Ācārya Śrī Nāneśa smr̥ti-grantha. Nānālāla, Indaracanda Baida & Ādarśa Saksenā (eds.) - 2001 - Deśanoka, Bīkānera: Samatā Śikshā Sevā Saṃsthāna.
     
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  34. Ibn Sīnā: min falsafat al-ṭabīʻah ilá al-falsafah al-siyāsīyah.ʻAydarūs Naṣr Nāṣir - 2007 - ʻAdan: Jāmiʻat ʻAdan.
     
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  35.  2
    La justice et la répartition fiscale dans l'économie politique de John Rawls: actualisation d'une préoccupation en Afrique: essai.Amané Célestin Dago - 2017 - Nantes: Éditions Amalthée.
    L'impôt sous son angle colonial en Afrique était perçu comme un instrument de pression, d'oppression et d'appauvrissement du citoyen contribuable par l'impôt dit, de capitation. Ce lourd passé historique pèse encore sur les systèmes fiscaux d'Afrique et d'ailleurs, systèmes au sein desquels les citoyens se sentent encore victimes parce que spoliés de leurs biens par les puissances publiques. Dans cet ouvrage, Docteur Célestin Amané DAGO propose un changement de paradigme du système de la fiscalité à travers la philosophie politique normative (...)
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  36.  3
    Khirad va khiradvarzī: arjʹnāmah-i Duktur Ghulāmḥusayn Ibrāhīmī Dīnānī.ʻAlī Awjabī, Ibrāhīmī Dīnānī & Ghulām Ḥusayn (eds.) - 2009 - Tihrān: Muʼassasah-i Khānah-i Kitāb.
  37.  5
    Durr-i sukhan: muntakhabī az guftār-i Ḥakīm Duktur Ghulāmḥusayn Ibrāhīmī Dīnānī.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2014 - Tihrān: Intishārāt-i Nūr-i Dānish. Edited by Amīr Ismāʻīlī.
    Ibrāhīmī Dīnānī, Ghulām Ḥusayn, 1934- Quotations, maxims, etc. ; Muslim philosophers- Iran- Quotations, maxims, etc. ; Philosophers- Iran- Quotations, maxims, etc.
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  38. Zharfā-yi andīshah: rivāyatī dīgar az ḥayāt va dilbastagīʹhā-yi duktur Ghulām Ḥusayn Ibrāhīmī Dīnānī bih hamrāh-i pāsukhʹhā-yi īshān bih barkhī pursishʹhā-yi bunyādīn = Žarfāy-i andīshi = Az žarfāy-i andishi = Depth of thought: Dr. Gholamhusain Ibrahimi Dinani, his life and scholarly attachements: a new account including fendamental questions and some answers = The philosophy of dialogue in interview with the philosopher of dialogue.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2015 - Tihrān: Vāyā. Edited by ʻAlī Awjabī.
    Ibrāhīm Dīnānī, Ghulām Ḥusayn - Interviews ; Islamic philosophy.
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  39. Dharma manovijn̄ána aura Śrĭ Rāmakrshna.Hr̥daya Nārāyaṇa Miśra - 1975
     
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  40. Roli︠a︡ta na esteticheskoto vŭzpitanie v sferata na bita: materiali ot nauch.-prakt. konf., provedena vŭv V. Tŭrnovo na 7.II.1979 g. s nauch. rŭkovoditel Raĭna Pesheva.Raĭna Pesheva (ed.) - 1979 - Sofii︠a︡: OF.
     
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  41.  2
    Falsafah va zindagī: guftugū bā Ustād Duktur Ghulāmḥusayn Ibrāhīmī Dīnānī.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2018 - Tihrān: Intishārāt-i Iṭṭilāʻāt. Edited by Karīm Fayz̤ī.
    Dialogues with Ghulām Ḥusayn Ibrāhīmī Dīnānī, an Iranian philosophers; views on life and philosophy etc.
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  42.  3
    Psikhologii︠a︡ na esteticheskoto prezhivi︠a︡vane.Bili︠a︡na Ĭordanova - 2016 - Blagoevgrad: Universitetsko izdatelstvo "Neofit Rilski,".
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  43.  8
    The Vedānta-sūtras of Nārāyaṇa Guru: with an English translation of the original Sanskrit and commentary.Nārāyana Guru - 1997 - New Delhi: D.K. Printworld. Edited by Narayana Prasad.
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  44. Jñānaśrīmitranibandhāvaliḥ. Jñānaśrīmitra - 1987 - Paṭanā: Kāśī-Prasāda-Jāyasavāla-Śodhasaṃsthānam. Edited by Anantalāla Ṭhakkura.
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  45.  1
    V semantichnoto prostranstvo na osnovnite moralni poni︠a︡tii︠a︡.Gori︠a︡na Lenkova - 2000 - Sofii︠a︡: Heron Press.
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  46. Muntakhab-i Akhlāq-i Nāṣirī barā-yi dabīristānhā.Naṣīr al-Dīn Muḥammad ibn Muḥammad Ṭūsī - 1941 - Tihrān: Vizārat-i Farhang. Edited by Jalāl Humāʼī.
     
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  47.  1
    Min al-falsafah al-Yūnānīyah ilá al-falsafah al-ʻArabīyah - al-Islāmīyah: dirāsah falsafīyah tārīkhīyah.ʻAydarūs Naṣr Nāṣir - 2009 - Ṣanʻāʼ: Markaz ʻAbbādī lil-Dirāsāt wa-al-Nashr.
  48. Dual path to eternal bliss: Jñāna Yoga and Rāja yoga.M. Nārāyaṇa Mēnōn - 1997 - Mumbai: Bharatiya Vidya Bhavan.
     
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  49. al-Naṣṣ, al-sulṭah, al-ḥaqīqah: al-fikr al-dīnī bayna irādat al-maʻrifah wa-irādat al-haymanah.Abū Zayd & Naṣr Ḥāmid - 1995 - Bayrūt: al-Markaz al-Thaqāfī al-ʻArabī.
  50. Āyinahʹhā-yi faylasūf: guft va gūʹhāyī dar bāb-i zindagī, ās̲ār va dīdgāhhā-yi Duktur Dīnānī.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2001 - Tihrān: Surūsh. Edited by ʻAbd Allāh Naṣrī.
     
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