Results for 'Elad Yom-Tov'

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  1.  10
    Using confidence and consensuality to predict time invested in problem solving and in real-life web searching.Rakefet Ackerman, Elad Yom-Tov & Ilan Torgovitsky - 2020 - Cognition 199:104248.
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  2.  24
    Negative Self-Disclosure on the Web: The Role of Guilt Relief.Liat Levontin & Elad Yom-Tov - 2017 - Frontiers in Psychology 8.
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  3.  25
    The Papal Inquisition and Aragonese Jewry in the Early Fourteenth Century.Yom Tov Assis - 1987 - Mediaeval Studies 49 (1):391-410.
  4. Sheloshah sefarim.Yom Tov Lipmann ben Nathan ha-Levi ben Wallerstein Heller & Asher ben Jehiel (eds.) - 1999 - London: Mesorah.
     
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  5. ha-Teḥiyah ha-ruḥanit-musarit.Yom-tov L. Hel-Or - 1971
     
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  6. Memadeha Ha- Olamiyim Shel Ha-Historyah Ha-Yehudit Kovets Ma Amarim.Salo Wittmayer Baron, Yom Tov Assis, Robert Liberles, Irit Sivan & Merkaz Zalman Shazar le-Toldot Yi Sra El - 1996
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  7.  20
    Ashkenazic Rationalism and Midrashic Natural History: Responses to the New Science in the Works of Rabbi Yom Tov Lipmann Heller (1578–1654). [REVIEW]Joseph Davis - 1997 - Science in Context 10 (4):605-626.
    The ArgumentBetween 1550 and 1650, the intellectual elite of Ashkenazic (German-and Yiddish-speaking) Jews, including rabbis such as Yom Tov Lipmann Heller (1578–1654), showed a marked interest in astronomy, and to a lesser degree in the natural sciences generally. This is one aspect of the assimilation of medieval Jewish rationalism by that group. Passages from Heller‘s writings show his familiarity with medieval and early modern Hebrew astronomical texts, and his belief that astronomy should be studied by all Jewish schoolboys. Heller‘s astronomical (...)
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  8.  2
    Psychological and actual group formation: Conflict is neither necessary nor sufficient.Julia Elad-Strenger & Thomas Kessler - 2022 - Behavioral and Brain Sciences 45.
    Conflict is neither necessary nor sufficient for the existence of groups. First, the existence of mutually supporting, rather than antagonistic, interactants is sufficient to constitute a “social group.” Second, conflict does not necessarily mark group boundaries but can also exist within an ingroup. Third, psychological representations of social groups do not only trace, but also perpetuate the existence of groups.
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  9.  7
    Platonic and Stoic Dialectic in Philo.Elad Filler - 2016 - Elenchos 37 (1-2):181-208.
    In this paper, dealing with Platonic and Stoic dialectic in Philo, I wish to make a proposal that may offer some solution to the problem of the surprising absence of a proper use of the dialectic of the late Platonic dialogues in Philo’s works. Philonic scholars have not, to the best of my knowledge, raised this question; but Philo’s very rare allusions to Plato’s later dialogues were noted in David T. Runia’s comprehensive study on Philo and Plato’s Timaeus.
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  10. Gene Section.Elad Katz - forthcoming - Http://Atlasgeneticsoncology. Org.
     
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  11.  13
    Semantic network analysis in social sciences.Elad Segev (ed.) - 2021 - London: Routledge.
    Semantic Network Analysis in Social Sciences introduces the fundamentals of semantic network analysis and its applications in the social sciences. Readers learn how to easily transform any given text into a visual network of words co-occurring together, a process that allows mapping the main themes appearing in the text and revealing its main narratives and biases. Semantic network analysis is particularly useful today with the increasing volumes of text-based information available. It is one of the developing, cutting-edge methods to organize, (...)
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  12. Print︠s︡ipy materialisticheskoĭ filosofii.V. N. Starovoĭtov - 2012 - Brest: [Publisher Not Identified].
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  13.  10
    Anthony Collins on toleration, liberty, and authority.Elad Carmel - 2022 - History of European Ideas 48 (7):892-908.
    Anthony Collins is known mostly as an eighteenth-century freethinker who contributed to ideas of rational religion and religious toleration, as a close friend of John Locke, and as a necessitarian and materialist who held a significant correspondence with Samuel Clarke. Yet, his political philosophy has rarely received serious attention, and he remains a neglected figure in the history of political thought. This article attempts to recover Collins as a philosopher who developed a complex political theory, by focusing on his conceptions (...)
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  14.  96
    Improvisational Teaching as Mode of Knowing.Naphtaly Shem-Tov - 2011 - Journal of Aesthetic Education 45 (3):103-113.
    Theatrical improvisation is a joyful, creative, and playful activity of discovery and a spontaneous process. It seems to be the opposite of teaching, which requires proper planning and advance thinking and seems a very “serious business” that deals with values and knowledge. Improvisation is shaped by flexibility and by transformative and equal relations among the participants. In contrast, there is in education usually a very clear hierarchy of teacher and pupils, and the relationships are mostly managed in a one-way direction. (...)
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  15.  34
    Moral Sunk Costs in War and Self-Defence.Elad Uzan - 2021 - Philosophical Quarterly 71 (2):359-377.
    The problem of moral sunk costs pervades decision-making with respect to war. In the terms of just war theory, it may seem that incurring a large moral cost results in permissiveness: if a just goal may be reached at a small cost beyond that which was deemed proportionate at the outset of war, how can it be reasonable to require cessation? On this view, moral costs already expended could have major implications for the ethics of conflict termination. Discussion of sunk (...)
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  16.  54
    Textual Studies in the Book of Joshua.Emanuel Tov, Leonard J. Greenspoon & Joshua - 1985 - Journal of the American Oriental Society 105 (1):148.
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  17.  5
    Is Election Meddling an Act of War?Elad Uzan - 2021 - Philosophy Now 144:18-21.
    In response to foreign interference in elections, warlike language is understandable. As a hostile violation of sovereignty, election meddling fits one technical description of an invasion. However, just war theory, the most influential source of objective guidance for the ethical prosecution of wars, and the philosophical heart of international law concerning war, offers a sobering rejoinder. The theory suggests that, while election meddling is in fact a belligerent act, no actual use of military force could ever be ethically justified as (...)
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  18.  28
    Soldiers, Civilians, andin BelloProportionality: A Proposed Revision.Elad Uzan - 2016 - The Monist 99 (1):87-96.
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  19. Sefer Ḥazaḳ ṿe-yeʼamets: maʼamre emunah, hashḳafah ṿe-ḥizuḳ ha-meʼirim u-meśamḥim lev ha-meʻayenim ṿeha-ṭomnim be-ḥovam yesodot kelalim ṿe-ʻetsot neḥmadim mi-zahav u-mefaz ha-mosifim behirut ha-daʻat be-ʻiḳre ṿi-yesodot ʻavodat H.Yom Ṭov Lipman ben Pesaḥ Eliyahu Falḳ - 2014 - Bet Shemesh: Tsuf.
     
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  20. Ideĭnostʹ.A. G. Voĭtov - 2006 - Moskva: Ėndemik.
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  21.  11
    Moderation in the Scottish Enlightenment: the case of Robert Wallace.Elad Carmel - forthcoming - History of European Ideas.
    Robert Wallace (1697–1771) was a leading minister of the Church of Scotland, but he remains a largely overlooked figure in the literature. Nevertheless, his participation in philosophical and theological debates offers a glimpse of the complex positions of the Scottish clergy – and of Scottish moderation on its own terms. Wallace’s moderation was evident, for example, in his opposition both to radical deism and orthodox dogmatism. Yet what makes Wallace’s case particularly interesting is that he described himself as a ‘moderate (...)
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  22.  18
    “I will speake of that subject no more”: the Whig legacy of Thomas Hobbes.Elad Carmel - 2019 - Intellectual History Review 29 (2):243-264.
    Hobbes left a complicated legacy for the English Whigs. They thought that his Leviathan was all too powerful, but they found other elements in his thought more appealing – mostly his anticlericalism. Still, the precise relationship between Hobbes and the Whigs has remained underexplored, while some still argue that Hobbes was simply too much of an absolutist for the Whigs to rely on his political ideas. This article attempts to show that Hobbes was, in fact, recruited by proto- and early (...)
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  23. Dialektikata--revoli︠u︡tsionna dusha na marksizma.Asen Kŭtov - 1965
     
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  24. I︠A︡droto na dialektikata.Asen Kŭtov - 1975
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  25. Osnovnoto protivorechie na sŭvremennata istoricheska epokha.Asen Kŭtov - 1969
     
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  26. Sifre ḳabalah u-musar.Yaʼ Mah-Ṭov, ir ben Avraham & Shalom ben Yosef (eds.) - 2008 - Bene Beraḳ: Yaʼir ben Avraham Mah-Ṭov.
     
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  27.  29
    What Does God Know but can’t Say? Leibniz on Infinity, Fictitious Infinitesimals and a Possible Solution of the Labyrinth of Freedom.Elad Lison - 2020 - Philosophia 48 (1):261-288.
    Despite his commitment to freedom, Leibniz’ philosophy is also founded on pre-established harmony. Understanding the life of the individual as a spiritual automaton led Leibniz to refer to the puzzle of the way out of determinism as the Labyrinth of Freedom. Leibniz claimed that infinite complexity is the reason why it is impossible to prove a contingent truth. But by means of Leibniz’ calculus, it actually can be shown in a finite number of steps how to calculate a summation of (...)
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  28.  5
    Robin Douglass, "Mandeville’s Fable: Pride, Hypocrisy, and Sociability.".Elad Carmel - 2024 - Philosophy in Review 44 (1):14-17.
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  29.  12
    Hermeneutics before Ontology: How Later Levinas Better Understands Heidegger.Elad Lapidot - 2024 - Journal of Jewish Thought and Philosophy 32 (1):133-155.
    This paper examines Emmanuel Levinas’s philosophical development from Totality and Infinity to Otherwise than Being as a self-critique and revised understanding of Martin Heidegger. It focuses on later Levinas’s analysis of language in terms of the difference between Saying and Said. For Levinas, the Said represents the betrayal of ethical Saying into ontological essence. This echoes Heidegger’s notion of the forgetfulness of Being in beings. However, Levinas critiques Heidegger’s own philosophy as remaining within the Said. The paper explores three strategies (...)
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  30. Philipp Melanchthon: Oratio de Aristotele/On Aristotle.Asaph Ben-Tov - 2017 - In Patrick Baker (ed.), Biography, historiography, and modes of philosophizing: the tradition of collective biography in early modern Europe. Boston: Brill.
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  31.  38
    The Philosophical Assumptions Underlying Leibniz's Use of the Diagonal Paradox in 1672.Elad Lison - 2006 - Studia Leibnitiana 38 (2):197 - 208.
    Im November 1672 schloss Leibniz, dass ein Kontinuum nicht aus Punkten besteht. Der Beweis, der als Diagonal-Paradox Bekanntheit erlangte, wurde von Leibniz vorgebracht, nachdem er die Existenz einer unendlichen Zahl verneint hatte. Vor kurzem haben mehrere Kommentatoren darzustellen versucht, dass der Leibniz'sche Beweis, unter dem Aspekt von Cantors Mengenlehre und seiner Lehre von den Kardinalzahlen gesehen, nicht stichhaltig sei. In diesem Artikel unternehme ich den Versuch, die philosophischen Annahmen, denen Leibniz' Gebrauch des Diagonal-Paradox unterliegt, offenzulegen, um zu zeigen, dass eine (...)
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  32.  12
    Heidegger and Jewish Thought: Difficult Others.Elad Lapidot & Micha Brumlik (eds.) - 2017 - Lanham: Rowman & Littlefield International.
    This book presents Jewish thought as a new perspective for perceiving and examining Heidegger's philosophy in relation to the Western intellectual tradition, offering new and constructive directions for the current Black Notebooks debate and featuring work by the leading authors of that debate.
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  33.  26
    The Sense of Propulsion: Sartre’s Freedom as Deleuzian Force.Elad Magomedov - 2022 - Research in Phenomenology 52 (1):120-136.
    This paper will revitalize the notion of force in Sartre’s phenomenology by reinterpreting thrown-projection as propulsion. From there, Sartre’s analysis of agency will be explored as regards the constitutive moments pertaining to the dynamics of striving. We will see that such striving relates to Deleuze’s ideas on how bodily forces take consciousness into possession. In the final steps of the analysis, it will turn out that freedom is dependent on a rupture that emerges from self-determination of consciousness, which is itself (...)
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  34. Jealousy, attention and loss.Leila Tov-Ruach - 1980 - In A. O. Rorty (ed.), Explaining Emotions. Univ of California Pr. pp. 465--488.
     
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  35.  3
    Herhaling van een naamloze aanwezigheid.Elad Magomedov - 2022 - Tijdschrift Voor Filosofie 84 (emeritaatsnummer):95-121.
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  36.  11
    A Commonwealth for Galileo.Elad Carmel - 2022 - Hobbes Studies 35 (2):176-199.
    A Hobbesian utopia might sound paradoxical. Hobbes never prescribed a utopia per se, and he is well-known for his practical and pragmatic approach to human nature and to politics. Yet, this article identifies several utopian elements in Hobbes, starting with the ways in which his contemporaries thought of his work as utopian. Following Galileo and others, Hobbes might have been part of a utopian moment, or at least believed that he was, especially due to his novel and historic philosophy. Behind (...)
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  37.  10
    Philosophy, Therefore, Is within Yourself.Elad Carmel - 2018 - Hobbes Studies 31 (2):166-187.
    _ Source: _Volume 31, Issue 2, pp 166 - 187 The connection that Hobbes makes between reason, method, and science renders reason a faculty that is not only natural but also acquired and even somewhat exclusive. This idea might pose a serious problem to Hobbes’s political theory, as it relies heavily on the successful use of reason. This problem is demonstrated in Hobbes’s account of the laws of nature, for which some equality in human reason is clearly needed, but Hobbes (...)
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  38.  15
    The Opinion of Mankind: Sociability and the Theory of the State from Hobbes to Smith, written by Paul Sagar.Elad Carmel - 2018 - Hobbes Studies 31 (2):237-241.
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  39.  13
    Au tour de l’imposture.Elad Magomedov - 2022 - Journal of the British Society for Phenomenology 54 (1):91-95.
    The question as to what makes something “fake” is not an ordinary one. It bears traces of the very beginning of philosophy, where Plato faced the need to discern between the true and the false clai...
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  40.  8
    Performative and Eidetic Simulations.Elad Magomedov - 2022 - Sartre Studies International 28 (1):1-22.
    Different kinds of fakery and imposture can be differentiated by means of the imaginary regimes within which a performative simulation unfolds. Engaging with Sartre’s analysis of the imaginary, we will identify three such regimes, calling them the objective, the reflective, and the phantasmatic. Each of these regimes involves its own kind of image and accordingly a specific type of simulation. It is proper to the objective image to attain dissimulation of the self by replacing the real with fiction. In the (...)
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  41.  23
    Roland Breeur: Lies—Imposture—Stupidity: Jonas ir Jokūbas, Vilnius, 2019, 98 p.Elad Magomedov - 2020 - Continental Philosophy Review 54 (1):113-117.
    Whenever we think of impostors, we tend to think of liars. Yet impostures cannot be phenomenologically reduced to lies. Every lie presupposes a distinction between true and false, and it operates through a negation of reality, presenting falsity as truth and vice versa. An imposture, on the other hand, seeks to erase the distinction between true and false altogether. An impostor constructs a fiction that aims at substituting reality. In this process, an entire network of lies is put to work (...)
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  42. Sartre's Break with Heidegger in l'Être et le néant.Elad Magomedov - forthcoming - Tijdschrift Voor Filosofie.
  43.  9
    Knowledge and Religion in Early Modern Europe: Studies in Honor of Michael Heyd.Asaph Ben-Tov, Yaacov Deutsch & Tamar Herzig (eds.) - 2013 - Boston: Brill.
    This collection of essays examines interplays of knowledge and religion in early modern thought. Spanning from the sixteenth to the eighteenth century, it considers varied formations of knowledge and religion, knowledge about religion and irreligious knowledge in early modern Europe.
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  44. Philipp Melanchthon's De Aristotele (1544) : biography as a pedagogical argument.Asaph Ben-Tov - 2017 - In Patrick Baker (ed.), Biography, historiography, and modes of philosophizing: the tradition of collective biography in early modern Europe. Boston: Brill.
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  45.  8
    Decision mechanisms underlying mood-congruent emotional classification.Corey N. White, Elad Liebman & Peter Stone - 2017 - Cognition and Emotion 32 (2):249-258.
    There is great interest in understanding whether and how mood influences affective processing. Results in the literature have been mixed: some studies show mood-congruent processing but others do not. One limitation of previous work is that decision components for affective processing and responses biases are not dissociated. The present study explored the roles of affective processing and response biases using a drift-diffusion model of simple choice. In two experiments, participants decided if words were emotionally positive or negative while listening to (...)
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  46.  6
    Do Jews Have Nature?Elad Lapidot - forthcoming - Eco-Ethica.
    This essay concerns the idea of nature in Judaism. It is a part of my ongoing reflection on the relations between our ecological concerns and the various cosmological, anthropological, and ontological conceptions in our different intellectual traditions, such as Jewish traditions of text and thought. I examine how contemporary philosophy has interpreted the meaning of nature in Judaism, in contrast with Greek civilization, focusing on the works of Martin Heidegger, Hans Jonas, and Emmanuel Levinas. There are three different and competing (...)
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  47. Die Versammlung : über Heideggers Logopolitik.Elad Lapidot - 2017 - In Michael Friedman, Angelika Seppi & André Scala (eds.), Martin Heidegger--die Falte der Sprache. Wien: Verlag Turia + Kant.
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  48.  19
    Ethnocentrism in Esoteric Circles: On Political Gnoseology.Elad Lapidot - 2021 - Comparative and Continental Philosophy 13 (1):88-97.
    ABSTRACT This essay is dedicated to Elliot Wolfson’s new book on Heidegger and Kabbalah. Wolfson’s project is read here as a philosophical reflection and scholarly intervention on the “and,” that is, on pluralism in thought. Wolfson juxtaposes Heideggerian and kabbalistic corpora as expressing the same conception of non-totalitarian, plural thought, and criticizes both Heidegger and Kabbalah for betraying this pluralism in their ethnocentric tendencies. As a scholarly “ethical corrective,” Wolfson indicates in both corpora a countermeasure: A Gnostic disengagement of thought (...)
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  49.  10
    Jewish Redemptive Epistemologies, Hegelian Teshuvot: Soloveitchik, Rosenzweig and Kook.Elad Lapidot - 2020 - Naharaim 14 (1):35-57.
    This paper consists in a reflection on the conceptual nerve center of Franz Rosenzweig’s thought and heritage that is the category of redemption as an epistemological category. The reflection is articulated through a comparative study of the redemptive epistemologies of three modern Jewish thinkers: Franz Rosenzweig, Rabbi Yoseph Dov Soloveitchik and HaRav Avraham Yitzchak HaCohen Kook. The comparison arises from a basic feature that this paper identifies as common to all three modern visions of epistemic Jewish redemption: they all feature (...)
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  50.  12
    In Memory of Edward Diener: Reflections on His Career, Contributions and the Science of Happiness.Weiting Ng, William Tov, Ruut Veenhoven, Sebastiaan Rothmann, Maria José Chambel, Sufen Chen, Matthew L. Cole, Chiara Consiglio, Arianna Costantini, Jesus Alfonso Daep Datu, Zelda Di Blasi, Susana Llorens Gumbau, Alexandra Huber, Saskia M. Kelders, Jeff Klibert, Hans Henrik Knoop, Claude-Hélène Mayer, Mirna Nel, Marisa Salanova, Marijke Schotanus-Dijkstra, Rebecca Shankland, Akihito Shimazu, Peter M. ten Klooster, Maria Vera, Maria A. J. Zondervan-Zwijnenburg & Llewellyn Ellardus van Zyl - 2021 - Frontiers in Psychology 12.
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