Results for 'Olha Don'

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  1. Сучасна Україна в глобальному середовищі: стратегічні орієнтири економічного розвитку: монографія.Nataliia Stukalo, Nataliia Meshko, Lidia Timoshenko, Maryna Lytvyn, Sergii Sardak, Victoriia Apal'kova, Elena Bezgina, Olha Bilska, Ruslana Bilyk, Kateryna Hudym, Anatoly Hladchenko, Оlena Dzyad, Olha Don, Olha Dzhur, Kateryna Zilina, Karina Karplyuk, Nataliya Krasnikova, Anatoly Kolosov, Oleksandr Krupskyi, Sergij Kucherenko, Olga Michaylenko, Anna Polishko, Olga Pashchenko, Irina Privarnikova, Oksana Prysvitla, Irina Relina, Anastasiia Simakhova, Vyacheslav Slivenko, Oleksiy Slivenko, Sergey Smerichevskyi, Alla Stavytska, Iryna Steblianko, Victoriia Tomareva-Patlahova, Yelina Falko, Tatyana Fedotova, Maria Chekhovska, Sergey Tsiganov, Olha Shtanko & Dmitry Shitov - 2015 - Днипро, Днепропетровская область, Украина, 49000: Oles Honchar Dnipro National University.
    Монографія об‘єднала зусилля науковців факультету міжнародної економіки Дніпропетровського національного університету імені Олеся Гончара та учасників Міжнародної науково-практичної конференції «Стратегії економічного розвитку країн в умовах глобалізації» у процесі пошуку й визначення стратегічних орієнтирів економічного розвитку України в глобальному середовищі й обрання своєї вірної дороги. На відміну від Ван Гога, усі дороги якого ведуть у нікуди, ми віримо, що спроможні обрати ту саму – нашу дорогу у світле й заможне майбутнє, й усі наші зусилля не будуть марними.
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  2. Образи гріхів і спокус у богородичних оповіданнях Афанасія Кальнофойського, Іоаникія Галятовського і Димитрія Туптала.Olha Dubyna - 2018 - NaUKMA Researh Papers. Literary Studies 1:3-8.
    У статті висвітлено головні особливості змалювання образів гріхів і спокус у збірках богородичних оповідань «Тератургима» Афанасія Кальнофойського, «Небо новоє» і «Скарбниця потребная» Іоаникія Галятовського та «Руно орошенноє» Димитрія Туптала. Розглянуто релігійно-філософське потрактування зла бароковими книжниками в контексті канонічної церковної традиції та визначено основні групи образів, якими воно представлене в богородичних текстах. Особливу увагу приділено зображенню гріха як хвороби, знерухомлення, пригноблення, падіння, бруду і втрати цілісності людської природи.
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  3.  69
    Лінгвальне віддзеркалення оцінного ставлення до опонента в контексті перейменувальної кампанії.Olha Kyryliuk - 2017 - Language: Classic – Modern – Postmodern 3:29-35.
    У статті йдеться про особливості мовного віддзеркалення взаємного ставлення учасників дискусії в умовах обговорення суспільно-політичної ситуації. У ході аналізу окреслено основні психологічні прийоми маніпуляцій суспільною думкою за допомогою мовних одиниць. Встановлено екстра- та інтралінгвальні чинники, що впливають на вибір того чи того номінатива.
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  4.  86
    Леді зникає: травматична пам’ять колективу у фільмі «Тіні забутих предків».Olha Briukhovetska - 2019 - Наукові Записки НАУКМА: Andquot;ІСТОРІЯ І ТЕОРІЯ КУЛЬТУРИ" 2 (2):14-20.
    Яким чином проявляється травматична пам’ять про криваві події першої половини ХХ століття, яка не могла, але мусила бути проробленою в культурних текстах його другої половини? У фільмі «Тіні забутих предків» Сергія Параджанова, структуруючим принципом якого є оплакування смерті, мати Івана, головного героя, зникає з екранного простору без сліду, без похорону. У статті проаналізовано це зникнення як значуще, як символічний збій в екранній реальності, як симптом того, що Олександр Еткінд назвав «кривим горем», незавершеністю роботи скорботи за жертвами сталінізму. Мати Івана в (...)
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  5. Концепція російсько-українського академічного словника за редакцією А. Кримського та С. Єфремова.Olha Los - 2017 - Language: Classic – Modern – Postmodern 3:148-157.
    У статті описано підходи до написання словників у перші десятиліття ХХ ст. Розглянуто концепцію і принципи укладання російсько-українського академічного словника. Проаналізовано реалізацію концепції російсько-українського академічного словника як лексикографічної праці, що поєднує риси перекладного, тлумачного, синонімічного та фразеологічного словників.
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  6. Сотеріологічні мотиви «Науки в неділю перед Різдвом» Леонтія Карповича.Olha Maksymchuk - 2018 - NaUKMA Researh Papers. Literary Studies 1:20-24.
    У статті проаналізовано відображення сотеріологічних (пов’язаних із церковним ученням про спасіння) мотивів у проповіді Леонтія Карповича «Наука в неділю перед Різдвом». Розглянуто характеристику образу Спасителя-Месії, простежено зв’язок індивідуальної та загальної сотеріології у тексті Карповича, приділено увагу практичним рекомендаціям, які автор дає своїй пастві для того, щоб належно підготуватися до зустрічі свята Різдва.
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  7. Technology and the Lifeworld: From Garden to Earth.Don Ihde - 1990 - Indiana University Press.
    "... Dr. Ihde brings an enlightening and deeply humanistic perspective to major technological developments, both past and present." —Science Books & Films "Don Ihde is a pleasure to read.... The material is full of nice suggestions and details, empirical materials, fun variations which engage the reader in the work... the overall points almost sneak up on you, they are so gently and gradually offered." —John Compton "A sophisticated celebration of cultural diversity and of its enabling technologies.... perhaps the best single (...)
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  8. Національно-культурна ідентичність у щоденникових записах Олександра Довженка.Olha Poliukhovych - 2018 - NaUKMA Researh Papers. Literary Studies 1:97-103.
    У статті проаналізовано конструювання національно-культурної ідентичності в щоденникових записах Олександра Довженка. Cтратегія автора засновується на постійному відтворенні фрагментів минулого життя в Україні, чутливості до страждання її народу та каятті за «Україну в огні». Майбутнє співвідноситься з радянською ідеологією, минуле – з національним, і ці дві категорії є паралельними у щоденниках митця. Минуле перетворюється на травматичний спогад, котрий не має шансів на становлення в майбутньому, оскільки він перекривається радянською ідеологією.
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  9. Don't Risk Homicide: Abortion After 10 Weeks Gestation.Matthew Braddock - forthcoming - Journal of Medicine and Philosophy.
    When an abortion is performed, someone dies. Are we killing an innocent human person? Widespread disagreement exists. However, it’s not necessary to establish personhood in order to establish the wrongness of abortion: a substantial chance of personhood is enough. We defend The Don’t Risk Homicide Argument: abortions are wrong after 10 weeks gestation because they substantially and unjustifiably risk homicide, the unjust killing of an innocent person. Why 10 weeks? Because the cumulative evidence establishes a substantial chance (a more than (...)
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  10. Don’t Count on Taurek: Vindicating the Case for the Numbers Counting.Yishai Cohen - 2014 - Res Publica 20 (3):245-261.
    Suppose you can save only one of two groups of people from harm, with one person in one group, and five persons in the other group. Are you obligated to save the greater number? While common sense seems to say ‘yes’, the numbers skeptic says ‘no’. Numbers Skepticism has been partly motivated by the anti-consequentialist thought that the goods, harms and well-being of individual people do not aggregate in any morally significant way. However, even many non-consequentialists think that Numbers Skepticism (...)
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  11. Don’t Worry, Be Happy: The Gettability of Ultimate Meaning.Michael-John Turp, Brylea Hollinshead & Stephen Rowe - 2022 - Journal of Controversial Ideas 2 (1).
    Rivka Weinberg advances an error theory of ultimate meaning with three parts: (1) a conceptual analysis, (2) the claim that the extension of the concept is empty, and (3) a proposed fitting response, namely being very, very sad. Weinberg’s conceptual analysis of ultimate meaning involves two features that jointly make it metaphysically impossible, namely (i) the separateness of activities and valued ends, and (ii) the bounded nature of human lives. Both are open to serious challenges. We offer an internalist alternative (...)
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  12. Don’t Demean “Invasives”: Conservation and Wrongful Species Discrimination.C. E. Abbate & Bob Fischer - 2019 - Animals 871 (9).
    It is common for conservationists to refer to non-native species that have undesirable impacts on humans as “invasive”. We argue that the classification of any species as “invasive” constitutes wrongful discrimination. Moreover, we argue that its being wrong to categorize a species as invasive is perfectly compatible with it being morally permissible to kill animals—assuming that conservationists “kill equally”. It simply is not compatible with the double standard that conservationists tend to employ in their decisions about who lives and who (...)
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  13. Don't Suffer in Silence: A Self-Help Guide to Self-Blame.Hannah Tierney - forthcoming - In Andreas Brekke Carlsson (ed.), Self-Blame and Moral Responsibility. Cambridge University Press.
    There are better and worse ways to blame others. Likewise, there are better and worse ways to blame yourself. And though there is an ever-expanding literature on the norms that govern our blaming practices, relatively little attention has been paid to the norms that govern expressions of self-blame. In this essay, I argue that when we blame ourselves, we ought not do so privately. Rather, we should, ceteris paribus, express our self-blame to those we have wronged. I then explore how (...)
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  14.  38
    Why don’t builders meet their deadlines? With M*l*n K*nd*ra.Terence Rajivan Edward - manuscript
    Diego Gambetta and Gloria Origgi describe Italy as a country in which there is a widespread preference for promising high quality goods and delivering low quality goods. Builders are presented as an example. Gambetta and Origgi make proposals regarding why there are these preferences. I was going to ask, why don’t they just try being builders for a while? But metaphorically speaking, they are builders, which makes explaining the problems they face easier.
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  15. Don’t Be an Ass: Rational Choice and its Limits.Marc Champagne - 2015 - Reason Papers 37 (1):137-147.
    Deliberation is often seen as the site of human freedom, but the binding power of rationality seems to imply that deliberation is, in its own way, a deterministic process. If one knows the starting preferences and circumstances of an agent, then, assuming that the agent is rational and that those preferences and circumstances don’t change, one should be in a position to predict what the agent will decide. However, given that an agent could conceivably confront equally attractive alternatives, it is (...)
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  16. We don’t need no explanation.Jamin Asay - 2018 - Philosophical Studies 175 (4):903-921.
    Explanation has played myriad roles in truthmaker theory. The notion of explanation is sometimes thought to give content to the very idea of truthmaking, and is sometimes used as a weapon to undermine the entire point of truthmaker theory. I argue that the notion of explanation is dialectically useless in truthmaker theory: while it’s true that truthmaking offers a form of explanation, this claim is theoretically unilluminating, and leaves truthmaker theorists vulnerable to various kinds of attack. I advocate an alternative (...)
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  17.  84
    Don't Feed the Liars! On Fraudulent Memoirs, and Why They're Bad.Joshua Landy - 2022 - Philosophy and Literature 46 (1):137-161.
    Some infamous memoirs have turned out to be chock-full of fibs. Should we care? Why not say—as many have—that all autobiography is fiction, that accurate memory is impossible, that we start lying as soon as we start narrating, and that it doesn’t matter anyway, since made-up stories are just as good as true ones? Because, well, every part of that is misleading. First, we don’t misremember absolutely everything; second, we have other sources to draw on; third, story form affects only (...)
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  18. Postphenomenology and Technoscience: The Peking University Lectures.Don Ihde - 2009 - State University of New York Press.
    Maps the future of phenomenological thought, accounting for how technology expands our means of experiencing the world.
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  19. Why Don’t Philosophers Do Their Intuition Practice?James Andow - 2019 - Acta Analytica 34 (3):257-269.
    I bet you don’t practice your philosophical intuitions. What’s your excuse? If you think philosophical training improves the reliability of philosophical intuitions, then practicing intuitions should improve them even further. I argue that philosophers’ reluctance to practice their intuitions highlights a tension in the way that they think about the role of intuitions in philosophy.
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  20. Don’t mess with my smokes: cigarettes and freedom.Luc Bovens - 2016 - American Journal of Bioethics 16 (7):15-17.
    Considerations of objective-value freedom and status freedom do impose constraints on policies that restrict access to cigarettes. As to the objective-value freedom, something of value is lost when anti-alcohol policies lead to pub closures interfering with valued life styles, and a similar, though weaker, argument can be made for cigarettes. As to status freedom, non-arbitrariness requires consultation with vulnerable populations to learn what might aid them with smoking cessation.
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  21. Don't Believe the Hype: Why Should Philosophical Theories Yield to Intuitions?Moti Mizrahi - 2015 - Teorema: International Journal of Philosophy 34 (3):141-158.
    In this paper, I argue that, contrary to common opinion, a counterexample against a philosophical theory does not amount to conclusive evidence against that theory. Instead, the method of counterexamples allows for the derivation of a disjunction, i.e., ‘either the theory is false or an auxiliary assumption is false’, not a negation of the target theory. This is so because, whenever the method of counterexamples is used in an attempt to refute a philosophical theory, there is a crucial auxiliary assumption (...)
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  22.  94
    Don't Go to Lawyers for Moral Guidance.Shane Ralston - 2022 - In J. Heter and B. Coppenger (ed.), Better Call Saul and Philosophy: I Think Therefore I Scam. New York, NY, USA: pp. 13-20.
    If it were followed by “I’m a president,” Richard Nixon’s televised denial (“I am not a crook”) would be tantamount to Jimmy McGill’s self-portrayal in Better Call Saul. Out of the crooked timber of humanity, an honest president or an ethical lawyer rarely emerges. They’re like needles in a haystack. Nevertheless, it’s worthwhile to search for these rare artifacts and, in the process, ask, “Why do so many lawyers (and presidents) fall from grace, transforming into morally bad or corrupt actors?” (...)
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  23.  69
    Don't Block the Exits.Justin Tosi & Brandon Warmke - 2022 - In J. P. Messina (ed.), New Directions in the Ethics and Politics of Speech. Routledge. pp. 50-60.
    In contemporary political discussions, it is depressingly common to see people criticized for expressing impure beliefs. Moreover, those who sometimes defect from their tribe are criticized for failing to be firmly enough on the side of the angels. We consider explanations for this behavior, including its relationship to moral grandstanding. We will also argue, on both moral and epistemic grounds, in favor of a norm against “blocking the exits.” We should not use social pressure to discourage people from publicly changing (...)
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  24. Abortion Revisited.Don Marquis - 2007 - In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press.
    The three major classical accounts of the morality of abortion are all subject to at least one major problem. Can we do better? This article aims to discuss three accounts that purport to be superior to the classical accounts. First, it discusses the future of value argument for the immorality of abortion. It defends the claim that the future of value argument is superior to all three of the classical accounts. It then goes on to discuss Warren's attempt to fix (...)
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  25. Don’t Blame the Idealizations.Nicholaos Jones - 2013 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 44 (1):85-100.
    Idealizing conditions are scapegoats for scientific hypotheses, too often blamed for falsehood better attributed to less obvious sources. But while the tendency to blame idealizations is common among both philosophers of science and scientists themselves, the blame is misplaced. Attention to the nature of idealizing conditions, the content of idealized hypotheses, and scientists’ attitudes toward those hypotheses shows that idealizing conditions are blameless when hypotheses misrepresent. These conditions help to determine the content of idealized hypotheses, and they do so in (...)
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  26.  57
    Don't Count Truth Out Just Yet: A Response to Isaac.Paul-Mikhail Catapang Podosky - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    This paper continues a debate on the normative limits of conceptual engineering. In particular, it responds to Manuel Gustavo Isaac’s (2021) claim, in response to Simion (2018a) and Podosky (2018), but in particular Podosky, that cognitive efficacy, rather than truth and knowledge, should be the normative standard by which we assess the legitimacy of a conceptual engineering project – at least for ideological concepts. I argue Isaac has not done enough to show us that truth and knowledge are insignificant for (...)
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  27. Don’t Worry, This Will Only Hurt a Bit: The Role of Expectation and Attention in Pain Intensity.Nada Gligorov - 2017 - The Monist 100 (4):501-513.
    To cause pain, it is not enough to deliver a dose of noxious stimulation. Pain requires the interaction of sensory processing, emotion, and cognition. In this paper, I focus on the role of cognition in the felt intensity of pain. I provide evidence for the cognitive modulation of pain. In particular, I show that attention and expectation can influence the experience of pain intensity. I also consider the mechanisms that underlie the cognitive effects on pain. I show that all the (...)
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  28. Don’t forget forgetting: the social epistemic importance of how we forget.Daniel J. Singer, Aaron Bramson, Patrick Grim, Bennett Holman, Karen Kovaka, Jiin Jung & William Berger - 2019 - Synthese 198 (6):5373-5394.
    We motivate a picture of social epistemology that sees forgetting as subject to epistemic evaluation. Using computer simulations of a simple agent-based model, we show that how agents forget can have as large an impact on group epistemic outcomes as how they share information. But, how we forget, unlike how we form beliefs, isn’t typically taken to be the sort of thing that can be epistemically rational or justified. We consider what we take to be the most promising argument for (...)
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  29. Why don't physicians use ethics consultation?L. Davies & Leonard D. Hudson - 1999 - Journal of Clinical Ethics 10 (2):116.
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  30. Don’t Know, Don’t Believe: Reply to Kroedel.Clayton Littlejohn - 2013 - Logos and Episteme 4 (2):231-38.
    In recent work, Thomas Kroedel has proposed a novel solution to the lottery paradox. As he sees it, we are permitted/justified in believing some lottery propositions, but we are not permitted/justified in believing them all. I criticize this proposal on two fronts. First, I think that if we had the right to add some lottery beliefs to our belief set, we would not have any decisive reason to stop adding more. Suggestions to the contrary run into the wrong kind of (...)
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  31. Notions of Cause: Russell’s Thesis Revisited.Don Ross & David Spurrett - 2007 - British Journal for the Philosophy of Science 58 (1):45-76.
    We discuss Russell's 1913 essay arguing for the irrelevance of the idea of causation to science and its elimination from metaphysics as a precursor to contemporary philosophical naturalism. We show how Russell's application raises issues now receiving much attention in debates about the adequacy of such naturalism, in particular, problems related to the relationship between folk and scientific conceptual influences on metaphysics, and to the unification of a scientifically inspired worldview. In showing how to recover an approximation to Russell's conclusion (...)
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  32. You Don't Have to Do What's Best! (A problem for consequentialists and other teleologists).S. Andrew Schroeder - 2011 - In Mark Timmons (ed.), Oxford Studies in Normative Ethics. Oxford University Press.
    Define teleology as the view that requirements hold in virtue of facts about value or goodness. Teleological views are quite popular, and in fact some philosophers (e.g. Dreier, Smith) argue that all (plausible) moral theories can be understood teleologically. I argue, however, that certain well-known cases show that the teleologist must at minimum assume that there are certain facts that an agent ought to know, and that this means that requirements can't, in general, hold in virtue of facts about value (...)
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  33. Forecasting modeling and analytics of economic processes.Maksym Bezpartochnyi, Olha Mezentseva, Oksana Ilienko, Oleksii Kolesnikov, Olena Savielieva & Dmytro Lukianov - 2020 - VUZF Publishing House “St. Grigorii Bogoslov”.
    The book will be useful for economists, finance and valuation professionals, market researchers, public policy analysts, data analysts, teachers or students in graduate-level classes. The book is aimed at students and beginners who are interested in forecasting modeling and analytics of economic processes and want to get an idea of its implementation.
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  34. You don't say! Lying, asserting and insincerity.Neri Marsili - 2017 - Dissertation, University of Sheffield
    This thesis addresses philosophical problems concerning improper assertions. The first part considers the issue of defining lying: here, against a standard view, I argue that a lie need not intend to deceive the hearer. I define lying as an insincere assertion, and then resort to speech act theory to develop a detailed account of what an assertion is, and what can make it insincere. Even a sincere assertion, however, can be improper (e.g., it can be false, or unwarranted): in the (...)
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  35. I Don't Know, Just Wait: Remembering Remarriage in Eternal Sunshine of the Spotless Mind.William Day - 2011 - In David LaRocca (ed.), The Philosophy of Charlie Kaufman. University Press of Kentucky.
    "In 'I Don't Know, Just Wait: Remembering Remarriage in Eternal Sunshine of the Spotless Mind', William Day shows how Kaufman's Eternal Sunshine of the Spotless Mind should be considered part of the film genre known as remarriage comedy; but he also shows how Kaufman contributes something new to the genre. Day addresses, in particular, how the conversation that is the condition for reunion involves discovering 'what it means to have memories together as a way of learning how to be together'. (...)
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  36. "Don't Be Evil" and Beyond for High Tech Organizations: Ethical Statements and Mottos (and Responsibility).Jo Ann Oravec - 2018 - In Civic Engagement and Social Change in Contemporary Society. Hershey, PA: IGI Global. pp. 200-237.
    Societal pressures on high tech organizations to define and disseminate their ethical stances are increasing as the influences of the technologies involved expand. Many Internet-based businesses have emerged in the past decades; growing numbers of them have developed some kind of moral declaration in the form of mottos or ethical statements. For example, the corporate motto “don’t be evil” (often linked with Google/ Alphabet) has generated considerable controversy about social and cultural impacts of search engines. After addressing the origins of (...)
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  37.  12
    "Social don't matter": a new perspective for social anthropology.Victor Mota - manuscript
    Suspending the social matter of social anthropology (along with other surprises).
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  38.  73
    Don’t Worry, Be Stoic: Ancient Wisdom for Troubled Times, by Peter J. Vernezze. [REVIEW]William O. Stephens - 2007 - Ancient Philosophy 27 (2):452-456.
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  39.  33
    … They don’t really listen to people.Helen Creswick, Liz Dowthwaite, Ansgar Koene, Elvira Perez Vallejos, Virginia Portillo, Monica Cano & Christopher Woodard - 2019 - Journal of Information, Communication and Ethics in Society 17 (2):167-182.
    The voices of children and young people have been largely neglected in discussions of the extent to which the internet takes into account their needs and concerns. This paper aims to highlight young people’s lived experiences of being online.
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  40. Don't mind the gap: intuitions, emotions, and reasons in the enhancement debate.Alberto Giubilini - 2015 - Hastings Center Report 45 (5):39-47.
    Reliance on intuitive and emotive responses is widespread across many areas of bioethics, and the current debate on biotechnological human enhancement is particularly interesting in this respect. A strand of “bioconservatives” that has explicitly drawn connections to the modern conservative tradition, dating back to Edmund Burke, appeals explicitly to the alleged wisdom of our intuitions and emotions to ground opposition to some biotechnologies or their uses. So-called bioliberals, those who in principle do not oppose human bioenhancement, tend to rely on (...)
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  41. Numerically Aided Methods in Phenomenology: A Demonstration.Don Kuiken, Don Schopflocher & T. Wild - 1989 - Journal of Mind and Behavior 10 (4):373-392.
    Phenomenological psychology has emphasized that experience as it is immediately "given" to the experiencing individual is an appropriate subject matter for psychological investigation. Consideration of the methodological implications of this stance suggests that certain text analytic and cluster analytic methods could be used to discern the identifying properties of different types of experience. We present results of a study in which textual analysis was used to identify recurrent properties of participants' verbal accounts of their experience, cluster analysis was used to (...)
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  42. We Don’t Know We Have Hands and It’s Fine.Nicolien Janssens - 2020 - Stance 13:107-117.
    Based on the brain in a vat thought experiment, skeptics argue that we cannot have certain knowledge. At the same time, we do have the intuition that we know some things with certainty. A way to justify this intuition is given by semantic contextualists who argue that the word “knows” is context sensitive. However, many have objected to the intelligibility of this claim. In response, another approach called “moderate pragmatic contextualism” was invoked, which claims that “knows” itself is not context (...)
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  43.  31
    You Don’t Know What Happened.Matthew Frise - 2022 - In Andre Sant'Anna, Christopher McCarroll & Kourken Michaelian (eds.), Current Controversies in Philosophy of Memory. Routledge.
    I develop two reasons for thinking that, in most cases, not all conditions for knowing the past by way of episodic memory are met. First, the typical subject who accurately and justifiedly believes what episodic memory delivers is Gettiered, as her justification essentially depends on the falsehood that episodic memory functions like a storehouse. Second, episodic memory misrepresents often. If the subject has evidence of this she typically does not satisfy the justification condition for knowledge of the past from episodic (...)
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  44. Musicians (Don't) Play Algorithms. Or: What makes a musical performance.Mira Magdalena Sickinger - 2020 - Kriterion - Journal of Philosophy 34 (3):1-22.
    Our private perception of listening to an individualized playlist during a jog is very different from the interaction we might experience at a live concert. We do realize that music is not necessarily a performing art, such as dancing or theater, while our demands regarding musical performances are conflicting: We expect perfect sound quality and the thrill of the immediate. We want the artist to overwhelm us with her virtuosity and we want her to struggle, just like a human. We (...)
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  45. P, but you don’t know that P.Christopher Willard-Kyle - 2021 - Synthese 199 (5-6):14667-14690.
    Unlike first-person Moorean sentences, it’s not always awkward to assert, “p, but you don’t know that p.” This can seem puzzling: after all, one can never get one’s audience to know the asserted content by speaking thus. Nevertheless, such assertions can be conversationally useful, for instance, by helping speaker and addressee agree on where to disagree. I will argue that such assertions also make trouble for the growing family of views about the norm of assertion that what licenses proper assertion (...)
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  46. Don't trust Fodor's guide in Monte Carlo: Learning concepts by hypothesis testing without circularity.Michael Deigan - forthcoming - Mind and Language.
    Fodor argued that learning a concept by hypothesis testing would involve an impossible circularity. I show that Fodor's argument implicitly relies on the assumption that actually φ-ing entails an ability to φ. But this assumption is false in cases of φ-ing by luck, and just such luck is involved in testing hypotheses with the kinds of generative random sampling methods that many cognitive scientists take our minds to use. Concepts thus can be learned by hypothesis testing without circularity, and it (...)
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  47.  91
    Don't Go Chasing Waterfalls: Against Hayward's “Utility Cascades”.Ryan Doody - 2022 - Utilitas 34 (2):225-232.
    In his article “Utility Cascades”, Max Khan Hayward argues that act-utilitarians should sometimes either ignore evidence about the effectiveness of their actions or fail to apportion their support to an action's effectiveness. His conclusions are said to have particular significance for the effective altruism movement, which centers seeking and being guided by evidence. Hayward's argument is that act-utilitarians are vulnerable to succumbing to “utility cascades”, that these cascades function to frustrate the ultimate goals of act-utilitarians, and that one apposite way (...)
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  48. Don't Fear the Reaper: An Epicurean Answer to Puzzles about Death and Injustice.Simon Cushing - 2007 - In Kate Woodthorpe (ed.), Layers of Dying and Death. Oxford, UK: Inter-Disciplinary Press. pp. 117-127.
    I begin by sketching the Epicurean position on death - that it cannot be bad for the one who dies because she no longer exists - which has struck many people as specious. However, alternative views must specify who is wronged by death (the dead person?), what is the harm (suffering?), and when does the harm take place (before death, when you’re not dead yet, or after death, when you’re not around any more?). In the second section I outline the (...)
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  49. Don’t Step on the Foul Line: On the (Ir)rationality of Superstition in Baseball.Amber Griffioen - 2013 - Logique Et Analyse 56 (223):319-32.
    Baseball is an exceptionally superstitious sport. But what are we to say about the rationality of such superstitious behavior? On the one hand, we can trace much of the superstitious behavior we see in baseball to a type of irrational belief. But how deep does this supposed irrationality run? It appears that superstitions may occupy various places on the spectrum of irrationality — from motivated ignorance to self-deception to psychological compulsion —depending on the type of superstitious belief at work and (...)
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  50. “I don’t want the responsibility:” The moral implications of avoiding dependency relations with companion animals.Kathryn J. Norlock - 2017 - In Pets and People: The Ethics of Our Relationships with Companion Animals. pp. 80-94.
    I argue that humans have moral relationships with dogs and cats that they could adopt, but do not. The obligations of those of us who refrain from incurring particular relationships with dogs and cats are correlative with the power of persons with what Jean Harvey calls “interactive power,” the power to take the initiative in and direct the course of a relationship. I connect Harvey’s points about interactive power to my application of Eva Kittay’s “dependency critique,” to show that those (...)
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