Results for 'Eugene Kheng'

902 found
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  1.  32
    Iconic gestures prime words: comparison of priming effects when gestures are presented alone and when they are accompanying speech.Wing-Chee So, Alvan Low Yi-Feng, De-Fu Yap, Eugene Kheng & Ju-Min Melvin Yap - 2013 - Frontiers in Psychology 4.
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  2. Reason without Freedom: The Problem of Epistemic Normativity.Eugene Mills - 2002 - Mind 111 (442):462-466.
  3.  93
    CRISPR: a new principle of genome engineering linked to conceptual shifts in evolutionary biology.Eugene V. Koonin - 2019 - Biology and Philosophy 34 (1):9.
    The CRISPR-Cas systems of bacterial and archaeal adaptive immunity have become a household name among biologists and even the general public thanks to the unprecedented success of the new generation of genome editing tools utilizing Cas proteins. However, the fundamental biological features of CRISPR-Cas are of no lesser interest and have major impacts on our understanding of the evolution of antivirus defense, host-parasite coevolution, self versus non-self discrimination and mechanisms of adaptation. CRISPR-Cas systems present the best known case in point (...)
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  4.  40
    Are viruses alive? The replicator paradigm sheds decisive light on an old but misguided question.Eugene V. Koonin & Petro Starokadomskyy - 2016 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 59:125-134.
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  5.  21
    Metamemory: Monitoring future recallability in free and cued recall.Eugene A. Lovelace - 1984 - Bulletin of the Psychonomic Society 22 (6):497-500.
  6.  74
    Aristotle's Rhetoric: An Art of Character.Eugene Garver - 1994 - University of Chicago Press.
    In this major contribution to philosophy and rhetoric, Eugene Garver shows how Aristotle integrates logic and virtue in his great treatise, the _Rhetoric._ He raises and answers a central question: can there be a civic art of rhetoric, an art that forms the character of citizens? By demonstrating the importance of the _Rhetoric_ for understanding current philosophical problems of practical reason, virtue, and character, Garver has written the first work to treat the _Rhetoric_ as philosophy and to connect its (...)
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  7. Interactionism and overdetermination.Eugene O. Mills - 1996 - American Philosophical Quarterly 33 (1):105-115.
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  8.  27
    For the Sake of Argument: Practical Reasoning, Character, and the Ethics of Belief.Eugene Garver - 2004 - University of Chicago Press.
    What role should it play? And are claims to rationality liberating or oppressive? For the Sake of Argument addresses questions such as these to consider the relationship between thought and character.
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  9. (1 other version)Adequacy and Innateness in Spinoza.Eugene Marshall - 2008 - Oxford Studies in Early Modern Philosophy 4:51-88.
  10.  14
    Machiavelli and the history of prudence.Eugene Garver - 1987 - Madison, Wis.: University of Wisconsin Press.
  11. No Time for Time from No-Time.Eugene Y. S. Chua & Craig Callender - 2021 - Philosophy of Science 88 (5):1172-1184.
    Programs in quantum gravity often claim that time emerges from fundamentally timeless physics. In the semiclassical time program time arises only after approximations are taken. Here we ask what justifies taking these approximations and show that time seems to sneak in when answering this question. This raises the worry that the approach is either unjustified or circular in deriving time from no–time.
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  12. Does von Neumann Entropy Correspond to Thermodynamic Entropy?Eugene Y. S. Chua - 2021 - Philosophy of Science 88 (1):145-168.
    Conventional wisdom holds that the von Neumann entropy corresponds to thermodynamic entropy, but Hemmo and Shenker (2006) have recently argued against this view by attacking von Neumann's (1955) argument. I argue that Hemmo and Shenker's arguments fail due to several misunderstandings: about statistical-mechanical and thermodynamic domains of applicability, about the nature of mixed states, and about the role of approximations in physics. As a result, their arguments fail in all cases: in the single-particle case, the finite particles case, and the (...)
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  13. Fallibility and the phenomenal sorites.Eugene Mills - 2002 - Noûs 36 (3):384-407.
  14.  43
    Evolutionary forces and the Hardy–Weinberg equilibrium.Eugene Earnshaw - 2015 - Biology and Philosophy 30 (3):423-437.
    The Hardy–Weinberg equilibrium has been argued by Sober, Stephens and others to represent the zero-force state for evolutionary biology understood as a theory of forces. I investigate what it means for a model to involve forces, developing an explicit account by defining what the zero-force state is in a general theoretical context. I use this account to show that Hardy–Weinberg equilibrium is not the zero-force state in biology even in the contexts in which it applies, and argue based on this (...)
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  15.  14
    On the use of framed knowledge in language comprehension.Eugene Charniak - 1978 - Artificial Intelligence 11 (3):225-265.
  16. Factory Farming and Ethical Veganism.Eugene Mills - 2019 - Acta Analytica 34 (4):385-406.
    The most compelling arguments for ethical veganism hinge on premise-pairs linking the serious wrongness of factory farming to that of buying its products: one premise claiming that buying those products stands in a certain relation to factory farming itself, and one claiming that entering into that relation with a seriously wrong practice is itself wrong. I argue that all such “linkage arguments” on offer fail, granting the serious wrongness of factory farming. Each relevant relation is such that if it holds (...)
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  17.  46
    Material Ethics of Value: Max Scheler and Nicolai Hartmann.Eugene Kelly - 2011 - Springer.
    This volume demonstrates that their contributions to a material ethics of value are complementary: by supplementing the work of one with that of the other, we obtain a comprehensive and defensible axiological and moral theory.
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  18.  76
    Objectivity as “Intersubjective Agreement”.Eugene Freeman - 1973 - The Monist 57 (2):168-175.
    In the writings of both C. S. Peirce and Sir Karl Popper, we can find “objectivity” defined in the pragmatic sense as being in essence “intersubjective agreement.” The present paper is focused on the general relationship between the conception of objectivity in the above pragmatic sense, and the conception of objectivity in the classical realistic sense of “nonsubjectivity,” or brute otherness, as expressed by Peirce in its purest form in his category of secondness.
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  19. Spinoza on the problem of akrasia.Eugene Marshall - 2008 - European Journal of Philosophy 18 (1):41-59.
    : Two common ways of explaining akrasia will be presented, one which focuses on strength of desire and the other which focuses on action issuing from practical judgment. Though each is intuitive in a certain way, they both fail as explanations of the most interesting cases of akrasia. Spinoza 's own thoughts on bondage and the affects follow, from which a Spinozist explanation of akrasia is constructed. This account is based in Spinoza 's mechanistic psychology of cognitive affects. Because Spinoza (...)
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  20. Scanlon’s Theories of Blame.Eugene Chislenko - 2020 - Journal of Value Inquiry 54 (3):371-386.
    T.M. Scanlon has recently offered an influential treatment of blame as a response to the impairment of a relationship. I argue, first, that Scanlon’s remarks about the nature of blame suggest several sharply diverging views, so different that they can reasonably be considered different theories: a judgment-centered theory, on which blame is the reaction the blamer judges appropriate; an appropriateness-centered theory, on which blame is any reaction that is actually appropriate; and a substantive list theory, on which blame is any (...)
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  21.  26
    Coupling immunity and programmed cell suicide in prokaryotes: Life-or-death choices.Eugene V. Koonin & Feng Zhang - 2017 - Bioessays 39 (1):e201600186.
    Host‐pathogen arms race is a universal, central aspect of the evolution of life. Most organisms evolved several distinct yet interacting strategies of anti‐pathogen defense including resistance to parasite invasion, innate and adaptive immunity, and programmed cell death (PCD). The PCD is the means of last resort, a suicidal response to infection that is activated when resistance and immunity fail. An infected cell faces a decision between active defense and altruistic suicide or dormancy induction, depending on whether immunity is “deemed” capable (...)
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  22. Cross-cultural translation: Problems and possibilities.Eugene J. Meehan - 1991 - In Marcelo Dascal, Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill. pp. 7--263.
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  23.  45
    Moral responsibility and persons.Eugene Schlossberger - 1992 - Philadelphia: Temple University Press.
    Schlossberger contends that we are to be judged morally on the basis of what we are, our "world-view," rather than what we do.In Moral Responsibility and ...
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  24.  26
    Age and arousal in the rat.Eugene R. Delay & Walter Isaac - 1983 - Bulletin of the Psychonomic Society 21 (4):294-296.
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  25. (1 other version)La philosophie politique de Hegel.Eugène Fleischmann - 1964 - Les Etudes Philosophiques 19 (3):450-450.
     
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  26.  26
    Renaissance Concepts of Method.Eugene F. Rice - 1962 - Philosophical Review 71 (2):263.
  27.  33
    RETRACTED ARTICLE: The “Strong” Versus “Weak” Premise of Stakeholder Legitimacy and the Rhetorical Perspective of Diffusion.Eugene Z. Geh - 2013 - Journal of Business Ethics 113 (3):561-561.
  28.  11
    Realism and the detection of dark matter.Eugene Vaynberg - 2024 - Synthese 204 (3):1-18.
    A number of philosophers claim that realism about dark matter in cosmology is unwarranted because there has been no empirical confirmation of a dark matter particle. This demand is misguided. I argue that we should take the theoretical concept of dark matter as described in our best cosmological model (ΛCDM) at face value. Since there is no theoretical or nomological requirement that dark matter be a particle, we should better assess the implications of dark matter detection via gravitational lensing. The (...)
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  29.  17
    Emergent Forms: Origins and Early Development of Human Action and Perception.Eugene C. Goldfield - 1995 - Oxford University Press USA.
    Psychologist Eugene C. Goldfield offers an exciting new theoretical framework--based, in part, on the concept of self-organization--that promises to aid researchers in their quest to discover the underlying origins and process of behavioral development.
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  30. Dialogism and agency in education.Eugene Matusov, Mark P. Smith, Elizabeth Soslau, Ana Marjanovic-Shane & Katherine von Duyke - forthcoming - Educational Theory.
     
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  31. (1 other version)Pure experience: The response to William James.Eugene Taylor & Robert H. Wozniak - 1996 - In Eugene Taylor & Robert H. Wozniak, Pure experience: The response to William James. Bristol: Thoemmes. pp. 338-341.
    The radical empiricism of William James was first formally presented in his seminal papers of 1904, 'Does Consciousness Exist?' and 'A World of Pure Experience'. In James's view, pure experience was to serve as the source for psychology's primary data and radical empiricism was to launch an effective critique of experimentalism in psychology, a critique from which the problem of experimentalism within science could be addressed more broadly. This collection of papers presents James's formal statements on radical empiricism and a (...)
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  32. Aristotle’s Solution to Meno’s Paradox.Eugene Orlov - 2012 - Sententiae 26 (1):5-27.
    The paper is devoted to Aristotle's solution to Meno's paradox: a person cannot search for what he knows -- he knows it, and there is no need to search for such a thing -- nor for what he doesn't know -- since he doesn't know what he's searching for. The autor argues that Aristotle proposes solutions of this paradox for every stage of cognition, not only for exercising available scientific knowledge as regarded by most Aristotelian scholars. He puts more focus (...)
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  33. Lucidité et intuition. Étude expérimentale.Eugène Osty - 1915 - Revue Philosophique de la France Et de l'Etranger 79:299-304.
     
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  34. Eden Inverted: On the Wild Self and the Contraction of Consciousness.Eugene Halton - 2007 - The Trumpeter 3 (23):45-77.
    The conditions of hunting and gathering through which one line of primates evolved into humans form the basis of what I term the wild self, a self marked by developmental needs of prolonged human neoteny and by deep attunement to the profusion of communicative signs of instinctive intelligence in which relatively “unmatured” hominids found themselves immersed. The passionate attunement to, and inquiry into, earth-drama, in tracking, hunting, foraging, rhythming, singing, and other arts/sciences, provided the trail to becoming human, and provide (...)
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  35. Диоген из аполлонии. Фрагменты и свидетельства.John Dillon & Eugene Afonasin - 2009 - Schole 3 (1):66-90.
    A general introduction by John Dillon, a Russian translation, annotations and indices by Eugene Afonasin. The first annotated Russian translation of the fragments by Neopythagorean philosopher Moderatus of Gades.
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  36.  28
    Simplifying the Principles of Stakeholder Management: The Three Most Important Principles.Eugene Szwajkowski - 2000 - Business and Society 39 (4):379-396.
    This article draws on Principles of Stakeholder Managementrecently published by the Clarkson Centre for Business Ethics. The article discusses the most important principles and the reasoning behind them. First, though, it lays a foundation for the application of these principles by interpreting a massive empirical study that demonstrates strong parallels between stakeholder valuation of firms (measured as overall reputation) and shareholder valuation (stock market returns). This evidence is coupled with conceptual analysis that shows that the most famous pronouncements of Adam (...)
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  37.  16
    The Ethical Criticism of Reasoning.Eugene Garver - 1998 - Philosophy and Rhetoric 31 (2):107 - 130.
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  38.  25
    Erratum: The role of church youth in the transformation agenda of South African cities.Eugene Baron - 2017 - HTS Theological Studies 73 (3).
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  39. The Living Gesture and the Signifying Moment.Eugene Halton - 2004 - Symbolic Interaction 27 (1):89-113.
    Drawing from Peircean semiotics, from the Greek conception of phronesis, and from considerations of bodily awareness as a basis of reasonableness, I attempt to show how the living gesture touches our deepest signifying nature, the self, and public life. Gestural bodily awareness, more than knowledge, connects us with the very conditions out of which the human body evolved into its present condition and remains a vital resource in the face of a devitalizing, rationalistic consumption culture. It may be precisely these (...)
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  40.  59
    Spinoza’s Democratic Imagination.Eugene Garver - 2014 - The European Legacy 19 (7):833-853.
    Spinoza is the great philosopher of the imagination and the first great philosopher of democracy. Rather than seeing democracy as a form of government that has overcome the need for imagination and symbols, he shows in the Tractatus Theologico-Politicus that an enlightened state depends on three myths: the myth of the sovereignty of the people so as to reconcile democracy as rule by the people with each individual living as he or she wants to live; the myth that we are (...)
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  41.  72
    William James on a phenomenological psychology of immediate experience: The true foundation for a science of consciousness?Eugene Taylor - 2010 - History of the Human Sciences 23 (3):119-130.
    Throughout his career, William James defended personal consciousness. In his Principles of Psychology (1890), he declared that psychology is the scientific study of states of consciousness as such and that he intended to presume from the outset that the thinker was the thought. But while writing it, he had been investigating a dynamic psychology of the subconscious, which found a major place in his Gifford Lectures, published as The Varieties of Religious Experience in 1902. This was the clearest statement James (...)
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  42. Why we are responsible for our emotions.Eugene Schlossberger - 1986 - Mind 95 (377):37-56.
    It is often said that one cannot be held responsible for something one cannot help. Indeed, Ted Honderich, Paul Edwards, and C. A. Campbell have suggested that it is obtuse, barbaric, or a solecism to think otherwise 1. Thus, if (contra Sartre and others) one cannot help feeling one's emotions, one is not responsible for one's emotions. In this paper I will argue otherwise; one is responsible for one's emotions, even if one cannot help feeling them. 2 In particular, I (...)
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  43.  23
    The American Civil Engineer: Origins and ConflictDaniel Hovey Calhoun.Eugene Ferguson - 1962 - Isis 53 (2):269-270.
  44.  32
    Technology in Early America: Needs and Opportunities for Study. Brooke Hindle.Eugene Ferguson - 1967 - Isis 58 (4):572-574.
  45.  10
    Mcdermott'sprocessive-relational personalism: Optimism? No! Hope? Perhaps!Eugene Fontinell - 2006 - In James Campbell & Richard E. Hart, Experience as philosophy: on the work of John J. McDermott. New York: Fordham University Press. pp. 19--116.
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  46.  29
    Colloquium 2: Living Well and Living Together: Politics VII 1-3 and the Discovery of the Common Life.Eugene Garver - 2010 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 25 (1):43-67.
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  47. World brain or “Memex”: Mechanical and intellectual requirements for universal bibliographic control.Eugene Garfield - 1968 - In Edward B. Montgomery, The Foundations of access to knowledge. [Syracuse, N.Y.]: Division of Summer Sessions, Syracuse University. pp. 169--196.
     
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  48.  11
    The Female Voice: Sexual Aesthetics Revisited.Eugene Gates - 1988 - The Journal of Aesthetic Education 22 (4):59.
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  49. Meaning prior to the separation of the five senses.Eugene T. Gendlin - 1992 - In Maksim Stamenov, Current advances in semantic theory. Philadelphia: John Benjamins. pp. 31--53.
     
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  50.  50
    Bio-X: Removing Bodily Contingency in Regenerative Medicine.Eugene Thacker - 2002 - Journal of Medical Humanities 23 (3/4):239-253.
    This paper addresses the social, cultural, and ethical dynamics of research in regenerative medicine. The author turns to both science fiction and recent developments in regenerative medicine for clues about the future of the body and medical practice, suggesting that regenerative medicine uses the body as its own resource for the purposes of preserving life, and that by attempting to remove the body from the limitations of both mortality and contingency, regenerative medicine fundamentally alters the meaning of human.
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