Results for 'Shah Wali Allah'

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  1.  35
    A Mystical Interpretation of Prophetic Tales by an Indian Muslim. Shāh Walī Allāh's Ta'wīl al-AḥādīthA Mystical Interpretation of Prophetic Tales by an Indian Muslim. Shah Wali Allah's Ta'wil al-Ahadith.James A. Bellamy, J. M. S. Baljon, Shāh Walī Allāh & Shah Wali Allah - 1976 - Journal of the American Oriental Society 96 (1):158.
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  2.  14
    The Conclusive Argument from God: Shāh Walī Allāh of Delhi's Ḥujjat Allāh al-Bāligha.Shāh Walī Allāh - 2020 - BRILL.
    This important and comprehensive work of 18th-century Islamic religious thought written in Arabic by a pre-eminent South Asian scholar provides an extensive and detailed picture of Muslim theology and interpretive strategies on the eve of the modern period.
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  3. Shah Muhammad (992-1072/1584-1661) Shah Muhammad ibn'abd Ahmad was born in arkasa, in badakhshan, and spent his first two decades there. [REVIEW]Shah Waliyullah & Wali Allah - 2006 - In Oliver Leaman (ed.), The biographical encyclopedia of Islamic philosophy. New York: Thoemmes Continuum. pp. 2--266.
     
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  4. Shah Wali Allah's Philosophy of Education.Mohammad Afzal - 2003 - National Institute of Historical and Cultural, Research, Centre of Excellence, Quaid-I-Azam University.
  5.  30
    Shāh Walī-Allāh and His Times. A Study of Eighteenth Century Islam, Politics and Society in IndiaShah Wali-Allah and His Times. A Study of Eighteenth Century Islam, Politics and Society in India.Annemarie Schimmel & Saiyid Athar Abbas Rizvi - 1982 - Journal of the American Oriental Society 102 (2):367.
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  6.  22
    Religion and Thought of Shāh Walī Allāh Dihlawī, 1703-1762Religion and Thought of Shah Wali Allah Dihlawi, 1703-1762.Carl W. Ernst & J. M. S. Baljon - 1989 - Journal of the American Oriental Society 109 (2):309.
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  7.  11
    Rasionalisasi tradisi bermazhab menurut Shah wali allah.A. Asmawi - 2013 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 8 (1).
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  8.  13
    Penyitaan harta dalam transaksi bisnis syariah: Telaah pemikiran Shah wali allah ad-dihlawi.A. Asmawi - 2012 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 7 (2).
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  9.  13
    Perceived corporate social responsibility and pro-environmental behaviour: Insights from business schools of Peshawar, Pakistan.Sana Tariq, Mohammad Sohail Yunis, Shandana Shoaib, Fahad Abdullah & Shah Wali Khan - 2022 - Frontiers in Psychology 13.
    Corporate Social Responsibility and environmental sustainability have become urgent concerns for contemporary businesses. This study focuses on the interplay between corporate social responsibility perceptions and pro-environmental behaviour in response to experts’ call for research on the micro-foundations of corporate social responsibility. In addition, it reveals the mechanism underpinning how perceived CSR shapes pro-environmental behaviour in an understudied developing context. Empirically, a qualitative multiple-case research design is utilised by selecting three business schools from Peshawar, Pakistan. Fourteen semi-structured interviews were conducted with (...)
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  10.  11
    Sculpting the self: Islam, selfhood, and human flourishing.Muhammad Umar Faruque - 2021 - Ann Arbor, [Michigan]: University of Michigan Press.
    Sculpting the Self addresses “what it means to be human” in a secular, post-Enlightenment world by exploring notions of self and subjectivity in Islamic and non-Islamic philosophical and mystical thought. Alongside detailed analyses of three major Islamic thinkers (Mullā Ṣadrā, Shāh Walī Allāh, and Muhammad Iqbal), this study also situates their writings on selfhood within the wider constellation of related discussions in late modern and contemporary thought, engaging the seminal theoretical insights on the self by William James, Jean-Paul Sartre, and (...)
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  11.  20
    Interpretation Differences of Tafsīrs of the Splitting of the Moon Issue.Mehmet Salmazzem - 2018 - Cumhuriyet İlahiyat Dergisi 22 (2):859-884.
    The great majority of commentators have evaluated the splitting of the moon. The vast majority of them think that it occurred in the Prophet’s period basing their view on the clear statement of al-Qamar 54/1 verse and on related rumors. However, some commentators claim that the moon will split on the doomsday, by referring to the context of the same verse. The same names criticize the rumors claiming that they cannot constituteevidence for the splitting of the moon. To those who (...)
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  12.  48
    Is the devil in the details? Tension between minimalism and comprehensiveness in the shariah.Jonathan A. C. Brown - 2011 - Journal of Religious Ethics 39 (3):458-472.
    The comprehensiveness of Islamic law has been questioned seriously in the modern period by Muslim reformists like Rashīd Riḍā. Such reformists have used as evidence Qur'anic verses and Prophetic reports that seem to state clearly that the strictures of Islamic law are few and limited and that Muslims should not extend them to all areas of life. How could the Shariah have developed as a holistic and exhaustive body of law in light of such evidence? Looking back at earlier Muslim (...)
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  13.  5
    Akhlāq-i ʻAlāyī.Hibat Allāh ibn ʻAṭāʼ Shāh Mīr & Allāh Ḥusaynī Shīrāzī - 2011 - Tihrān: Muʼassasah-i Taʼlīf, Tarjumah va Nashr-i Ās̲ār-i Hunarī-i "Matn". Edited by Muḥammad Jaʻfar Yāḥaqqī & Salmān Sākit.
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  14.  18
    Islāmic Aesthetics: Art and Beauty.Latīf Hussaīn Shāh Kāzmī - 2021 - Philosophy and Progress:119-144.
    Islāmic aesthetic is an outcome of Islāmic civilisation based on Islāmic metaphysics and theology and emphasizes that God is the origin or source of all art and thought, including various art forms. Thus, the essences or forms of all things have their reality in the Divine Wisdom or Intellect (Al-‘Aql-i-Awwal). Islāmic conception of art and beauty has its origin in Islāmic Weltanschauung, so, each object of beauty in nature reflects the Creative and Aesthetic aspect of Jamīl Allāh with His Jamāl. (...)
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  15.  4
    Aṭvār-i andīshah-yi Islāmī: az Īrānshahrī tā mutaʼallah Sabzivārī dar shānzdah pursish va pāsukh.Muḥammad Khvājavī - 2012 - Tihrān: Intishārāt-i Mawlá.
  16.  14
    Allah, Mantık ve Yalan: Koloniyal Hindistan'da İlahi Kudret Hakkında Hanefilik İçi Polemikler.Safaruk Chowdhury - 2023 - Kader 21 (3):960-983.
    Bu makale, 19. yüzyılın başlarında Kuzey Hindistan’da ortaya çıkan ve günümüze kadar devam eden, ilahî kudret hakkında önemli bir kelâmî ihtilafı ele alan ilk mantık araştırmasıdır. İhtilaf, birbiriyle bağlantılı iki tez içermektedir. İlk tez "imkān-i naẓīr" olarak bilinir ve bu, Allah’ın Hz. Muhammed'in aynısını yaratabilmesidir. İkinci tez ise "ikmān-i kızb" olarak adlandırılır ve Allah’ın yalan söyleme veya gerçeğe aykırı şeyler söyleme olasılığını hakkındadır. Makale, iki güçlü düşünürün argümanlarını inceleyecektir. İlk olarak, tartışmayı başlatan Shah İsmail Dihlawi (ö. 1831), (...)
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  17.  8
    Between Cries and Flames: Female Sufi Mystics.María Teresa Arias Bautista - 2011 - Feminist Theology 19 (3):255-285.
    For this study, I especially have centred myself on the work of the doctor in psychiatry and professor of the University of Tehran, Javad Nurbakhsh. He was a Master of the Order of Sufi Shah Nematollah Wali and died a year ago. This work, which appeared in 1999, is titled ‘Sufi Women’ and in it, the author compiled the brief biographies, which were sometimes only slight glimpses of existence, of 136 women. I will focus on three principle questions: (...)
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  18.  14
    An Ottoman Poet and Prose Stylist: Okchuzāde Mehmed Shāhī.Yılmaz ÖKSÜZ - 2018 - Cumhuriyet İlahiyat Dergisi 22 (1):467-488.
    Grown up as versatile people, Ottoman intellectuals had holistic views towards science, art and literature, and wrote in a variety of disciplines. It was not uncommon for a mathematician to write in philosophy, for a ḥadīth (report of the words and deeds of the Prophet) scholar to write history books, for a statesman to be busy with calligraphy or for a Shaykh al-Islām (the highest ranking Islamic legal authority) to have a “Dīwān” (a collection of poems). However, possibly due to (...)
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  19.  6
    Avicenna's Allegory on the soul: an Ismaili interpretation: an Arabic edition and English translation of ʻAlī b. Muḥammad b. al-Walīd's al-Risāla al-mufīda.ʻAlī ibn Muḥammad ibn al-Walīd - 2016 - London: I. B. Tauris Publishers, in association with The Institute of Ismaili Studies. Edited by Wilferd Madelung, Toby Mayer & ʻAlī ibn Muḥammad ibn al-Walīd.
    The Persian philosopher Ibn Sina (d. 1037), known in Europe as Avicenna, was arguably the greatest master of Aristotelian thought in the Muslim world. The symbolical 'Poem on the Soul' (Qasidat al-nafs), which portrays all earthly human souls as in temporary exile from heaven, is traditionally attributed to Avicenna, and was received with enthusiasm by its commentators. A highly significant commentary on the Qasida was written by?Ali b. Muhammad b. al-Walid (d. 1215 CE), a major early representative of the Tayyibi (...)
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  20. How truth governs belief.Nishi Shah - 2003 - Philosophical Review 112 (4):447-482.
    Why, when asking oneself whether to believe that p, must one immediately recognize that this question is settled by, and only by, answering the question whether p is true? Truth is not an optional end for first-personal doxastic deliberation, providing an instrumental or extrinsic reason that an agent may take or leave at will. Otherwise there would be an inferential step between discovering the truth with respect to p and determining whether to believe that p, involving a bridge premise that (...)
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  21.  65
    How Truth Governs Belief.Nishi Shah - 2003 - Philosophical Review 112 (4):447-482.
    Why, when asking oneself whether to believe that p, must one immediately recognize that this question is settled by, and only by, answering the question whether p is true? Truth is not an optional end for first-personal doxastic deliberation, providing an instrumental or extrinsic reason that an agent may take or leave at will. Otherwise there would be an inferential step between discovering the truth with respect to p and determining whether to believe that p, involving a bridge premise that (...)
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  22. Falsafah maʼzūmah: al-tārīkh al-siyāsī lil-falsafah al-Islāmīyah, 180 H/796 M-505 H/1111 M.Walīd Nuwayhiḍ - 2008 - al-Manāmah: Sharikat Dār al-Wasaṭ lil-Nashr wa-al-Tawzīʻ.
  23.  3
    Dalīl al-nāqid al-sīnimāʼī: uṣūl wa-kawālīs.Walīd Sayf - 2021 - al-Qāhirah: Muʼassasat Majāz al-Thaqāfīyah.
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  24. Complicity and resistance in the indigenous Amazon : economia indigena under siege.Alaka Wali - 2019 - In Thomas Kerlin Park & James B. Greenberg (eds.), Terrestrial transformations: a political ecology approach to society and nature. Lanham: Lexington Books.
     
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  25.  16
    A Customized Differential Evolutionary Algorithm for Bounded Constrained Optimization Problems.Wali Khan Mashwani, Zia Ur Rehman, Maharani A. Bakar, Ismail Koçak & Muhammad Fayaz - 2021 - Complexity 2021:1-24.
    Bound-constrained optimization has wide applications in science and engineering. In the last two decades, various evolutionary algorithms were developed under the umbrella of evolutionary computation for solving various bound-constrained benchmark functions and various real-world problems. In general, the developed evolutionary algorithms belong to nature-inspired algorithms and swarm intelligence paradigms. Differential evolutionary algorithm is one of the most popular and well-known EAs and has secured top ranks in most of the EA competitions in the special session of the IEEE Congress on (...)
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  26.  10
    A Multiswarm Intelligence Algorithm for Expensive Bound Constrained Optimization Problems.Wali Khan Mashwani, Ruqayya Haider & Samir Brahim Belhaouari - 2021 - Complexity 2021:1-18.
    Constrained optimization plays an important role in many decision-making problems and various real-world applications. In the last two decades, various evolutionary algorithms were developed and still are developing under the umbrella of evolutionary computation. In general, EAs are mainly categorized into nature-inspired and swarm-intelligence- based paradigms. All these developed algorithms have some merits and also demerits. Particle swarm optimization, firefly algorithm, ant colony optimization, and bat algorithm have gained much popularity and they have successfully tackled various test suites of benchmark (...)
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  27.  41
    Great-power Responsibility, Side-effect Harms and American Drone Strikes in Pakistan.Wali Aslam - 2016 - Journal of Military Ethics 15 (2):143-162.
    ABSTRACTIn International Relations, the actions of great powers are usually assessed through their direct effects. Great powers are generally considered to be responsible for the consequences of their actions if they intentionally caused them. Although there is discussion on “double-effects” and “side-effect harms” in the realms of philosophy and political sociology, these largely remain absent from the field of IR. This article bridges that gap by clarifying a set of yardsticks through which side-effect harms of great powers’ actions can be (...)
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  28. al-Kindī wa-arāʼuh al-falsafīyah.ʻAbd al-Raḥmān Shāh Walī - 1974
  29.  30
    Afghan women: Recovering, rebuilding.Sima Wali - 2002 - Ethics and International Affairs 16 (2):15–19.
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  30. Bar and Line Graph Comprehension: An Interaction of Top‐Down and Bottom‐Up Processes.Priti Shah & Eric G. Freedman - 2011 - Topics in Cognitive Science 3 (3):560-578.
    This experiment investigated the effect of format (line vs. bar), viewers’ familiarity with variables, and viewers’ graphicacy (graphical literacy) skills on the comprehension of multivariate (three variable) data presented in graphs. Fifty-five undergraduates provided written descriptions of data for a set of 14 line or bar graphs, half of which depicted variables familiar to the population and half of which depicted variables unfamiliar to the population. Participants then took a test of graphicacy skills. As predicted, the format influenced viewers’ interpretations (...)
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  31.  41
    Informed consent and collaborative research: Perspectives from the developing world.Adnan A. Hyder & Salman A. Wali - 2006 - Developing World Bioethics 6 (1):33–40.
    203 surveys were considered complete and were included in the analysis. Written consent was not used by nearly 40% of the researchers.
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  32. Doxastic deliberation.Nishi Shah & J. David Velleman - 2005 - Philosophical Review 114 (4):497-534.
    Believing that p, assuming that p, and imagining that p involve regarding p as true—or, as we shall call it, accepting p. What distinguishes belief from the other modes of acceptance? We claim that conceiving of an attitude as a belief, rather than an assumption or an instance of imagining, entails conceiving of it as an acceptance that is regulated for truth, while also applying to it the standard of being correct if and only if it is true. We argue (...)
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  33.  24
    Corporate governance and business ethics.Atul K. Shah - 1996 - Business Ethics, the Environment and Responsibility 5 (4):225–233.
    “It is this distancing of personal relationships, combined with their replacement by written contractual terms and conditions, which make the discussion of ethics within a corporate institutionalised context highly limited and problematic.’ The challenge is to find means of personalising modern corporations so as to encourage ethical behaviour. Atul K. Shah PhD ACA gained his doctorate from the London School of Economics and is Lecturer in the Department of Accounting and Financial Management, at the University of Essex, Wivenhoe Park, (...)
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  34.  15
    al-Usrah al-Muslimah fī ẓill al-taghayyurāt al-muʻāṣirah.Rāʼid Jamīl ʻUkāshah & Mundhir ʻArafāt Zaytūn (eds.) - 2015 - ʻAmmān: Dār al-Fatḥ lil-Dirāsāt wa-al-Nashr.
    تشخيص فكري ومعرفي لمفهوم الأسرة ومكانتها في الفكر الإسلامي، وتفحّصٌ علمي ومنهجي لأسس البناء الأسري ومقاصده، وكشفٌ عن تأثير التحوّلات الاجتماعية في الأسرة والتحديات التي تواجهها، وتتبعٌ لانعكاسات الفكر الغربي في المنظومة القيمية للأسرة، وتبيّنٌ لبعض التجارب والخبرات في مجال المحافظة على دور الأسرة، لا سيما بعد هيمنة النموذج المعرفي الغربي، ومحاولة طمسه للخصوصيات الثقافية والمجتمعية. حاولت بحوث هذا الكتاب أن تجيب عن تساؤلات معرفية ومجتمعية مهمة مثل: ما أهم التحديات التي تواجه الأسرة المسلمة في الراهن المعاصر وكيفية مواجهتها، وما (...)
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  35.  26
    "Hir," zur strukturalen Deutung des Panjabi-Epos von Waris Shah.Peter Gaeffke, Doris Buddenberg & Waris Shah - 1987 - Journal of the American Oriental Society 107 (4):775.
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  36.  17
    Managing the Complexity of Dialogues in Context: A Data-Driven Discovery Method for Dialectical Reply Structures.Olena Yaskorska-Shah - 2021 - Argumentation 35 (4):551-580.
    Current formal dialectical models postulate normative rules that enable discussants to conduct dialogical interactions without committing fallacies. Though the rules for conducting a dialogue are supposed to apply to interactions between actual arguers, they are without exception theoretically motivated. This creates a gap between model and reality, because dialogue participants typically leave important content-related elements implicit. Therefore, analysts cannot readily relate normative rules to actual debates in ways that will be empirically confirmable. This paper details a new, data-driven method for (...)
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  37. The Metaethics of Belief: An Expressivist Reading of “The Will to Believe”.Nishi Shah & Jeffrey Kasser - 2006 - Social Epistemology 20 (1):1-17.
  38.  28
    Ethical considerations in uterus transplantation.Kavita Kavita Shah Arora, Jessica Woessner & Valarie Blake - forthcoming - Medicolegal and Bioethics:81.
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  39.  22
    Culturally Incompetent Care: Endangers Life.Shah Nb - 2015 - Journal of Clinical Research and Bioethics 6 (5).
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  40.  29
    Arabic and Islamic Garland: Historical, Educational and Literary Papers Presented to Abdul-Latif Tibawi by Colleagues, Friends and Students.Umar Abd-Allāh & Umar Abd-Allah - 1980 - Journal of the American Oriental Society 100 (2):141.
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  41.  11
    Writing the Mughal World: Studies on Culture and Politics. Muzzafar Alam and Sanjay Subrahmanyam.Shah Mahmoud Hanifi - 2021 - Journal of the American Oriental Society 133 (3).
    Writing the Mughal World: Studies on Culture and Politics. Muzzafar Alam and Sanjay Subrahmanyam. New York: Columbia University Press, 2011. Pp. xviii + 516. $89.50, £62 ; $29.50, £20.50.
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  42.  7
    al-Majāz al-tajrīdī fī jamālīyāt falsafat al-ʻaql.Walīd Ḥasan Jābirī - 2020 - Bayrūt: Manshūrāt Nuṣūṣ.
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  43.  22
    Lesion correlates of transcranial direct current stimulation in chronic nonfluent aphasia.Shah Priyanka, Norise Cathrine, Garcia Gabriella, Torres Jose, Faseyitan Olufunsho & Hamilton Roy - 2014 - Frontiers in Psychology 5.
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  44.  13
    Editorial: Women's Rights in Europe: Contemporary Burning Issues.Rebecca Shah & Audrey Guichon - 2006 - Journal of Global Ethics 2 (2):123 – 128.
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  45.  21
    The poetry of business.Atul Shah - 1999 - Business Ethics, the Environment and Responsibility 8 (3):190–191.
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  46.  31
    Intellectual Property Rights.Shah Mohammad Kermat Ali - 2012 - Bangladesh Journal of Bioethics 1 (1):8.
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  47.  18
    Demonstrating the Impact of Cognitive CEO on Firms’ Performance and CSR Activity.Hui Li, Yong Hang, Syed Ghulam Meran Shah, Aswad Akram & Ilknur Ozturk - 2020 - Frontiers in Psychology 11.
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  48.  24
    From Impatience to Empathy.Stephanie Pierce & Kavita Shah Arora - 2015 - Narrative Inquiry in Bioethics 5 (1):19-20.
    In lieu of an abstract, here is a brief excerpt of the content:From Impatience to EmpathyStephanie Pierce and Kavita Shah AroraWe gave J.H. a label the first time we met her, as many often do—“Uncooperative.” She was a patient with autism and intellectual delay who had presented to the emergency department (ED) with vaginal bleeding. After receiving the gynecology consult request from the emergency medicine physicians, we were already mentally formulating our recommendations based on the information they told us (...)
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  49. Mental agency and metaethics.Matthew Evans & Nishi Shah - 2012 - Oxford Studies in Metaethics 7:80-109.
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  50. The Normativity of Belief and Self-Fulfilling Normative Beliefs.Nishi Shah - 2009 - Canadian Journal of Philosophy, Supplementary Volume 35 (S1):189-212.
    As Descartes famously pointed out in theSecond Meditation,the thought that someone is thinking is true anytime anyone thinks it. Furthermore, thinking it makes it true. Conversely, anytime anyone thinks that it is not the case that someone is thinking, this thought is false, and thinking it makes it false.l will argue that the propositions ‘There is at least one true normative proposition’ and ‘There are no true normative propositions’ have very similar properties. The proposition ‘There is at least one true (...)
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