Results for 'Eli��ezer Papo'

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  1. Orot Pele: Pirḳe Avot: Beʼur Misnhanot Masekhet Avot.Eliʻezer Papo - 2013 - Mekhon Orot Pele.
     
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  2. Sefer Ḥesed la-Alafim: Ṿe-Hu Tamtsit Shulḥan ʻarukh Oraḥ Ḥayim ʻim Minhagim, Divre Musar Ṿa-Halikhot Ḥayim.Eliʻezer Papo - 2006 - Mekhon "Hadrat Ḥen".
     
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  3. Sefer Ḥesed la-Alafim: Halakhot U-Musarim, Pisḳe Dinim, Darke Ha-Ḥasidut Ṿeha-Meḳubalim, ʻal Seder Shulḥan ʻarukh Oraḥ Ḥayim, Mi-Siman 1 ʻad Siman 428.Eliʻezer Papo - 2005 - Le-Haśig, Bi-Yeshivat "ʻamude Ha-Shalom".
     
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  4. Sefer Ḥesed la-Alafim: Oraḥ Ḥayim.Eliʻezer Papo - 2004 - Hotsaʼat Śiaḥ YiśraʼEl.
     
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  5. Sefer Pele Yoʻets.Eliʻezer Papo - 2008 - Le-Haśig, Eliʻezer ZeʼEv Ha-Kohen Kohn.
    ḥeleḳ 1. Me-ot [alef] ʻad ot [lamed] --ḥeleḳ 2. Me-ot [kaf] ʻad ot [taṿ].
     
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  6.  4
    The Essential Pele Yoetz: An Encyclopedia of Ethical Jewish Living.Eliʻezer Papo - 1991 - Sepher-Hermon Press.
  7. Sefer, Otsrot Śiaḥ Ḥayim: tokho ratsuf mikhtavim yeḳarim, hadrakhot le-avrekhim u-vaḥurim... ḥizuḳ ha-dat... s̀iḥot u-maʼamarim, horaʼot ṿe-sipurim, hagahot yesharim. [REVIEW]Eliʻezer Ḥayim ben Refaʼel Blum - 2019 - Monsi, Nu Yorḳ: Hotsaʼat Otsar ha-ḥayim Ḳashoi.
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  8. Sefer Mayim Ḥayim: Pirkẹ Emunah U-Viṭaḥon, Hashḳafah Ṿe-Ḥizuḳ ʻatsum Ba-ʻavodat H. Yitbarakh ..Eliʻezer Malkah - 2010 - Eliʻezer Ben Daṿid Malkah.
     
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  9. Sefer Mayim Ḥayim: Pirḳe Emunah U-Viṭaḥon, Hashḳafah Ṿe-Ḥizuḳ ʻatsum Ba-ʻavodat H.Eliʻezer Malkah - 2003 - Eliʻezer Ben Daṿid Malkah.
     
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  10. Sefer Ha-Gan.Yitsḥaḳ ben Eliʻezer - 2009 - Mekhon or Ha-Ṭov.
     
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  11. Sefer ʻośin Be-Śimḥah: Leḳeṭ Diburim Ḳedoshim Me-Ḥazal Ha-Ḳedoshim, Sifre Ha-Rishonim Ṿeha-Posḳim Ṿe-Sifre Musar Ṿa-Ḥasidut ... Le-Ḳiyum Mitsṿat Berit Milah Mi-Tokh Śimḥah Shel Mitsṿah .. [REVIEW]Ḥayim ben Shalom Eliʻezer Herbsṭ - 2006 - Nafshi Ḥolat Ahavatkha.
     
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  12. Sefer ʻośin Be-Śimḥah: Leḳeṭ Diburim Ḳedoshim Me-Ḥazal Ha-Ḳedoshim, Sifre Ha-Rishonim Ṿeha-Posḳim Ṿe-Sifre Musar Ṿa-Ḥasidut.Ḥayim ben Shalom Eliʻezer Herbsṭ - 2006 - Nafshi Ḥolat Ahavatkha.
     
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  13. Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel ... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW]Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) - 2007 - YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
     
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  14. Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel.Yiśraʼ Bronshṭain & el Yosef ben Mosheh Eliʻezer (eds.) - 2007 - YiśraʼEl Yosef Ben Mosheh Eliʻezer Bronshṭain.
     
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  15. Sefer Śiaḥ Yiśraʼel: Śiḥot Musar Ṿe-Hashḳafah.Yiśraʼ Ḳenriḳ & el Eliʻezer - 2008 - Yeshivah or Ha-MeʼIr.
    [1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.
     
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  16. Sefer Śiaḥ Yiśraʼel: Śiḥot Musar Ṿe-Hashḳafah.Yiśraʼel Eliʻezer Ḳenriḳ - 2008 - Yeshivah or Ha-Meʼir.
    [1] Elul. Yamim Noraʼim. Sukot -- [2] Pesaḥ. Shevuʻot. Galut u-geʼulot. Ḥanukah. Purim.
     
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  17. ha-Temimut ha-sheniyah: ʻolamo ha-ruḥani shel Eliʻezer Shvid = Immediacy after consciousness: the spiritual world of Eliezer Schweid.Abraham Sagi - 2018 - Ramat-Gan: Hotsaʼat Universiṭat Bar-Ilan.
    ha-Historyah shel ha-filosofyah ha-Yehudit ke-hermanoiṭiḳah -- Hagut bi-Yeme ha-Benayim -- he-Hagut ha-ishit : rishoniyut ha-ḳiyum ha-Yehudi u-sheʼelat ha-zehut -- ʻAl ha-emunah -- ha-Tefilah -- Meḥuyavut Yehudit pluralisṭit -- Tsiyonut ṿe-Yahadut -- ha-Shivah el ha-Yehudiyut ke-masaʻ eḳzisṭentsyali -- Li-heyot Yehudi be-Yiśraʼel.
     
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  18. Meḥuyavut Yehudit rav-tarbutit: heguto shel Eliʻezer Goldman = Multicultural Jewish commitment: the philosophy of Eliezer Goldman.Abraham Sagi - 2020 - Yerushalayim: Hotsaʼat Karmel.
     
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  19. Hanhagot He-"Ḥafets Ḥayim": Liḳuṭ Mi-Ḳetsot Derakhaṿ Ba-Ḳodesh Shel... Rabi Yiśraʼel Meʼir, Ha-Kohen, Z. Ts. Ṿe-Ḳ. L., Me-Radin. [REVIEW]Yiśraʼel Yosef ben Mosheh Eliʻezer Bronshṭain (ed.) - 2007 - Yiśraʼel Yosef Ben Mosheh Eliʻezer Bronshṭain.
     
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  20. Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z. Ts. Ṿe-Ḳ.L.L.H.H.Elijah Eliezer Dessler - 2004 - Śifte Ḥakhamim.
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
     
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  21. Sefer Ha-Zikaron le-Vaʻal Mikhtaṿ Me-Eliyahu: Maran Rabi Eliyahu Eliʻezer Desler, Z.Elijah Eliezer Dessler - 2004 - Śifte Ḥakhamim.
    1. Ḳovets me-igrotaṿ u-mikhtavaṿ -- 2. Śiḥot u-maʼamre ḥokhmah u-musar. Maʼamre hesped, zikaron ṿe-haʻarakhah.
     
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  22. ʻIyune tarbut: hitḥadshut ha-ḥayim ha-Yehudiyim be-mishnato shel Eliʻezer Shvaid = Philosophy of Eliezer Schweid: Jewish culture and universal perspectives.Yehoyada Amir & Joseph Aaron Turner (eds.) - 2020 - Yerushalayim: Karmel.
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  23. Sefer Divre Ḥanina: ʻal Refuʼah U-Fiḳuaḥ Nefesh: Kolel Maśa U-Matan U-Veʼurim Be-Ṭipul Be-Ḥolim Sofaniyim.Ḥanina Yiśraʼ Roṭenberg & el ben Eliʻezer Sheraga - 2005 - Ḥanina Yiśraʼel Ben Eliʻezer Sheraga Roṭenberg.
     
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  24. Logiòkah, Higayon, Maòhashavah, Didaòkòtiòkah, Filosofyah.Elhanan Yakira, Yehoshu°A. Maòtyaâs, Shemu®el Sòkolniòkov, Eli°Ezer Broyar & Ilanah Margolin - 1942
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  25. An Ethical Compass: Coming of Age in the 21st Century : The Ethics Prize of the Elie Wiesel Foundation for Humanity.Elie Wiesel & Thomas L. Friedman (eds.) - 2010 - Yale University Press.
    In 1986, Elie Wiesel received the Nobel Peace Prize in recognition of his victory over “the powers of death and degradation, and to support the struggle of good against evil in the world.” Soon after, he and his wife, Marion, created the Elie Wiesel Foundation for Humanity. A project at the heart of the Foundation’s mission is its Ethics Prize—a remarkable essay-writing contest through which thousands of students from colleges across the country are encouraged to confront ethical issues of personal (...)
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  26.  29
    Xavier Léon/Élie Halévy Correspondance (1891-1898).Xavier Léon, Élie Halévy & Perrine Simon-Nahum - 1993 - Revue de Métaphysique et de Morale 98 (1/2):3 - 58.
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  27.  9
    The British Universities Under Duress: Two Essays by Professor Elie Kedourie. [REVIEW]Elie Kedourie - 1993 - Minerva 31 (1):76-105.
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  28.  11
    The nature of the semantic stimulus: the acquisition of every as a case study.Ezer Rasin & Athulya Aravind - 2021 - Natural Language Semantics 29 (2):339-375.
    We evaluate the richness of the child’s input in semantics and its relation to the hypothesis space available to the child. Our case study is the acquisition of the universal quantifier every. We report two main findings regarding the acquisition of every on the basis of a corpus study of child-directed and child-ambient speech. Our first finding is that the input in semantics is rich enough to systematically eliminate instances of the subset problem of language acquisition: overly general hypotheses about (...)
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  29. Articulating a Thought.Eli Alshanetsky - 2019 - Oxford, UK: Oxford University Press.
    Eli Alshanetsky considers how we make our thoughts clear to ourselves in the process of putting them into words and examines the paradox of those difficult cases where we do not already know what we are struggling to articulate.
  30.  6
    Tek'lif-I Milliye Emirleri Ve Tatbikatı.Feyzullah Ezer - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 4):445-445.
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  31. The Concept of Identity.Eli Hirsch - 1982 - Oxford University Press.
    In this book, Eli Hirsch focuses on identity through time, first with respect to ordinary bodies, then underlying matter, and eventually persons.
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  32. (Mis)Understanding Scientific Disagreement: Success Versus Pursuit-Worthiness in Theory Choice.Eli I. Lichtenstein - 2021 - Studies in History and Philosophy of Science Part A 85:166-175.
    Scientists often diverge widely when choosing between research programs. This can seem to be rooted in disagreements about which of several theories, competing to address shared questions or phenomena, is currently the most epistemically or explanatorily valuable—i.e. most successful. But many such cases are actually more directly rooted in differing judgments of pursuit-worthiness, concerning which theory will be best down the line, or which addresses the most significant data or questions. Using case studies from 16th-century astronomy and 20th-century geology and (...)
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  33.  40
    To Infinity and Beyond: A Cultural History of the Infinite.Eli Maor - 1987 - Princeton University Press.
    Eli Maor examines the role of infinity in mathematics and geometry and its cultural impact on the arts and sciences. He evokes the profound intellectual impact the infinite has exercised on the human mind--from the "horror infiniti" of the Greeks to the works of M. C. Escher from the ornamental designs of the Moslems, to the sage Giordano Bruno, whose belief in an infinite universe led to his death at the hands of the Inquisition. But above all, the book describes (...)
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  34. Mark Eli Kalderon, "Sympathy in Perception". [REVIEW]Catherine Legg & Jack Alan Reynolds - 2018 - Notre Dame Philosophical Reviews 2018 (0809).
    Mark Eli Kalderon's book boldly positions itself as a work in speculative metaphysics. Its point of departure is the familiar distinction between presentational and representational philosophies of perception. Kalderon notes that the latter has been more popular of late, as it is more amenable to "an account" explicating causal or counterfactual conditions on perception; but he wishes to rehabilitate the former, at least in part. One widely perceived disadvantage of presentationalism has been the way that understanding perception merely as registering (...)
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  35. Artistic Objectivity: From Ruskin’s ‘Pathetic Fallacy’ to Creative Receptivity.Eli I. Lichtenstein - 2021 - British Journal of Aesthetics 61 (4):505-526.
    While the idea of art as self-expression can sound old-fashioned, it remains widespread—especially if the relevant ‘selves’ can be social collectives, not just individual artists. But self-expression can collapse into individualistic or anthropocentric self-involvement. And compelling successor ideals for artists are not obvious. In this light, I develop a counter-ideal of creative receptivity to basic features of the external world, or artistic objectivity. Objective artists are not trying to express themselves or reach collective self-knowledge. However, they are also not disinterested (...)
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  36. Quantifier Variance and Realism: Essays in Metaontology.Eli Hirsch - 2010 - Oxford University Press.
    A sense of unity -- Basic objects : a reply to Xu -- Objectivity without objects -- The vagueness of identity -- Quantifier variance and realism -- Against revisionary ontology -- Comments on Theodore Sider's four dimensionalism -- Sosa's existential relativism -- Physical-object ontology, verbal disputes, and common sense -- Ontological arguments : interpretive charity and quantifier variance -- Language, ontology, and structure -- Ontology and alternative languages.
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  37.  3
    Radical, Religious, and Violent: The New Economics of Terrorism.Eli Berman - 2011 - MIT Press.
    How do radical religious sects run such deadly terrorist organizations? Hezbollah, Hamas, Lashkar-e-Taiba, and the Taliban all began as religious groups dedicated to piety and charity. Yet once they turned to violence, they became horribly potent, executing campaigns of terrorism deadlier than those of their secular rivals. In [title], Eli Berman approaches the question using the economics of organizations. He first dispels some myths: radical religious terrorists are not generally motivated by the promise of rewards in the afterlife or even (...)
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  38. Ontology and Alternative Languages.Eli Hirsch - 2009 - In David Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press. pp. 231--58.
  39. How Anti-Humeans Can Embrace a Thermodynamic Reduction of Time’s Causal Arrow.Eli I. Lichtenstein - 2021 - Philosophy of Science 88 (5):1161-1171.
    Some argue that time’s causal arrow is grounded in an underlying thermodynamic asymmetry. Often, this is tied to Humean skepticism that causes produce their effects, in any robust sense of ‘produce’. Conversely, those who advocate stronger notions of natural necessity often reject thermodynamic reductions of time’s causal arrow. Against these traditional pairings, I argue that ‘reduction-plus-production’ is coherent. Reductionists looking to invoke robust production can insist that there are metaphysical constraints on the signs of objects’ velocities in any state, given (...)
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  40.  49
    Eli Hirsch , Quantifier Variance and Realism: Essays in Metaontology . Reviewed By. [REVIEW]J. T. M. Miller - 2013 - Philosophy in Review 33 (6):464-467.
    A review of Eli Hirsch, Quantifier Variance and Realism: Essays in Metaontology, Oxford University Press, 2011.
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  41. Classical Form or Modern Scientific Rationalization? Nietzsche on the Drive to Ordered Thought as Apollonian Power and Socratic Pathology.Eli I. Lichtenstein - 2021 - Journal of Nietzsche Studies 52 (1):105-134.
    Nietzsche sometimes praises the drive to order—to simplify, organize, and draw clear boundaries—as expressive of a vital "classical" style, or an Apollonian artistic drive to calmly contemplate forms displaying "epic definiteness and clarity." But he also sometimes harshly criticizes order, as in the pathological dialectics or "logical schematism" that he associates paradigmatically with Socrates. I challenge a tradition that interprets Socratism as an especially one-sided expression of, or restricted form of attention to, the Apollonian: they are more radically disparate. Beyond (...)
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  42.  4
    Le Signifiable Par Complexe: La Proposition Et Son Objet Gregoire de Rimini, Meinong, Russell.Hubert Elie - 1937 - Vrin.
    En 1936, Hubert Élie, ancien élève de l’École des Chartes, qui avait commencé quinze ans plus tôt une carrière diplomatique, publiait chez Vrin une thèse remarquable, récemment soutenue, sous le titre assez curieux : Le complexe significabile.Hors du cercle des médiévistes, Hubert Élie est certainement plus connu pour avoir initié la traduction française des Recherches Logiques de Husserl, en 1959 les Prolégomènes à la logique pure, puis, avec la collaboration de plus jeunes chercheurs l’ensemble des six Recherches . On ne (...)
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  43. How Can We Study Reasoning in the Brain?David Papo - 2015 - Frontiers in Human Neuroscience 9.
  44. Political Freud: A History.Eli Zaretsky - unknown
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  45. La Formation du Radicalisme Philosophique.Elie Halevy - 1901 - Alcan.
    This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...)
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  46.  15
    From Lucretia to Don Kr[E]Ensia, or, Sorry, I Just Had to Convert.Eliezer Papo - 2016 - Journal of Jewish Thought and Philosophy 24 (1):31-59.
    _ Source: _Volume 24, Issue 1, pp 31 - 59 Eschatological expectations and messianic hopes aroused by the expulsion of Jews from Spain climaxed in the seventeenth century with the appearance of Sabbatai Tzevi. In 1666, Sultan Mehmed IV, eager to halt the uproar without creating a martyr, offered Tzevi a choice between conversion to Islam and death. Tzevi chose life. Although many Jews were devastated by his apostasy, a nucleus of Sabbatai’s most ardent followers preferred to interpret it as (...)
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  47.  12
    Beware of the Small-World Neuroscientist!David Papo, Massimiliano Zanin, Johann H. Martínez & Javier M. Buldú - 2016 - Frontiers in Human Neuroscience 10.
  48. Physical-Object Ontology, Verbal Disputes, and Common Sense.Eli Hirsch - 2005 - Philosophy and Phenomenological Research 70 (1):67–97.
    Two main claims are defended in this paper: first, that typical disputes in the literature about the ontology of physical objects are merely verbal; second, that the proper way to resolve these disputes is by appealing to common sense or ordinary language. A verbal dispute is characterized not in terms of private idiolects, but in terms of different linguistic communities representing different positions. If we imagine a community that makes Chisholm's mereological essentialist assertions, and another community that makes Lewis's four-dimensionalist (...)
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  49. Ramseyfication and Structural Realism.Elie G. Zahar - 2004 - Theoria 19 (1):5-30.
    Structural Realism (SSR), as embodied in the Ramsey-sentence H* of a theory H, is defended against the view that H* reduces to a trivial statement about the cardinality of the domain of H, a view which arises from ignoring the central role of observation within science. Putnam’s theses are examined and shown to support rather than undermine SSR. Finally: in view of its synthetic character, applied mathematics must enter into the formulation of H* and hence be shown to be finitely (...)
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  50. Revaluing Laws of Nature in Secularized Science.Eli I. Lichtenstein - 2022 - In Yemima Ben-Menahem (ed.), Rethinking the Concept of Law of Nature: Natural Order in the Light of Contemporary Science. Springer. pp. 347-377.
    Discovering laws of nature was a way to worship a law-giving God, during the Scientific Revolution. So why should we consider it worthwhile now, in our own more secularized science? For historical perspective, I examine two competing early modern theological traditions that related laws of nature to different divine attributes, and their secular legacy in views ranging from Kant and Nietzsche to Humean and ‘governing’ accounts in recent analytic metaphysics. Tracing these branching offshoots of ethically charged God-concepts sheds light on (...)
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