Results for 'Seʻadya ben Aharon Shariʼan'

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  1. Ḳovets maʼamarim hilkhatiyim ṿe-divre haʻarakhah le-zikhro shel ha-Rav-ha-gaʼon Seʻadya ben-Rabi Aharon Shariʼan.Seʻadya ben Aharon Shariʼan & Shelomoh ben Yosef Ḥabshush (eds.) - 1971
     
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  2.  20
    The Perceptual System: A Philosophical and Psychological Perspective.Aharon Ben-Zeʼev - 1993 - New York: Lang.
    This book presents an original comprehensive approach to some of the most difficult problems concerning sense-perception and other mental states. After rejecting prevailing approaches, the author presents his own viewpoint which may be characterized as direct, critical realism. Basing his conclusions on conceptual analysis, psychological evidence and historical considerations, the author is able to offer new insights into traditionally unsolved problems concerning the nature of perceptual states, the ontological status of perceptual environment, the cognitive mechanism in perception and the explanation (...)
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  3.  65
    Combining Associations Between Emotional Intelligence, Work Motivation, and Organizational Justice With Counterproductive Work Behavior: A Profile Analysis via Multidimensional Scaling (PAMS) Approach.Aharon Tziner, Erich C. Fein, Se-Kang Kim, Cristinel Vasiliu & Or Shkoler - 2020 - Frontiers in Psychology 11.
    The need for better incorporation of the construct emotional intelligence (EI) into counterproductive work behavior (CWB) research may be achieved via a unified conceptual framework. Accordingly, the purpose of this paper is to use the Profile Analysis via Multidimensional Scaling (PAMS) approach, a conceptual framework that unifies motivational process with antecedents and outcomes, to assess differences in EI concerning a variety of constructs: organizational justice, CWB, emotional exhaustion, job satisfaction, and intrinsic motivation. Employing established scales within a framework unifying CWB, (...)
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  4. Rav Seʻadyah Gaʼon be-moḳed shel pulmus ben-rabani be-Vagdad: Sefer ha-galui shel ha-Gaʼon u-shene sifre haśagot shel Mevaśer Haleṿi ʻalaṿ = Rav Saʻadya Gaʻon in the focus of controversies in Baghdad: Saʻadya's Sefer ha-Galuy and Mevasser's two books of critiques on him: a critical edition.Joshua Blau & Yosef Yahalom (eds.) - 2019 - Yerushalayim: Yad Yitsḥaḳ Ben-Tsevi ṿeha-Universiṭah ha-ʻIvrit.
     
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  5.  55
    understandings and uses of ‘culture’ in bioethics deliberations over parental refusal of treatment: Children with cancer.Ben Gray & Fern Brunger - 2017 - Clinical Ethics 13 (2):55-66.
    We developed this study to examine the issue of parental refusal of treatment, looking at the issue through a cultural competence lens. Recent cases in Canada where courts have declined applications by clinicians for court orders to overrule parental refusal of treatment highlight the dispute in this area. This study analyses the 16 cases of a larger group of 24 cases that were selected by a literature review where cultural or religious beliefs or ethnic identity was described as important reasons (...)
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  6.  61
    How Ethical is Islamic Banking in the Light of the Objectives of Islamic Law?Walid Mansour, Khoutem Ben Jedidia & Jihed Majdoub - 2015 - Journal of Religious Ethics 43 (1):51-77.
    Islamic banking is based on moral foundations that make it distinct from conventional banking. Some argue that because of its foundation in Islam, Islamic banking may represent a more morally appealing alternative. Yet, evidence shows that this is not the case. Indeed, the current practice of Islamic banking has not been able to achieve its goals which are based on Islam's moral values: to enhance justice, equitability, and social well-being. This essay examines the extent to which Islamic banking is ethical (...)
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  7.  35
    Is Syntax Semantically Constrained? Evidence From a Grammaticality Judgment Study of Indonesian.I. Nyoman Aryawibawa & Ben Ambridge - 2018 - Cognitive Science 42 (8):3135-3148.
    A central debate in the cognitive sciences surrounds the nature of adult speakers' linguistic representations: Are they purely syntactic (a traditional and widely held view; e.g., Branigan & Pickering, ), or are they semantically structured? A recent study (Ambridge, Bidgood, Pine, Rowland, & Freudenthal, ) found support for the latter view, showing that adults' acceptability judgments of passive sentences were significantly predicted by independent semantic “affectedness” ratings designed to capture the putative semantics of the construction (e.g., Bob was pushed by (...)
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  8.  57
    Sustainable Entrepreneurship: Is Entrepreneurial will Enough? A North–South Comparison.Martine Spence, Jouhaina Ben Boubaker Gherib & Viviane Ondoua Biwolé - 2011 - Journal of Business Ethics 99 (3):335-367.
    Based on an analysis of 44 cases in Canada, Tunisia, and Cameroon, this research attempts to determine the fundaments of sustainable entrepreneurship (SE) in an international perspective and to shed the light on the potential impact of economic, institutional, and cultural dimensions upon diverse levels of sustainability in smalland medium-size firms (SMEs). Neo-institutional and entrepreneurship theories were combined in an integrative conceptual model to fully embrace the meanings and practices of SE and to question the "culture free" argument of some (...)
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  9.  26
    Mixing the Genders, an Ethical Dilemma: How Nursing Theory Has Dealt With Sexuality and Gender.Dawn Batcup & Ben Thomas - 1994 - Nursing Ethics 1 (1):43-52.
    As nursing moves towards a holistic approach to care, its publications on sexuality have proliferated. 'Sexuality' and 'Gender' are concepts which are extremely difficult to define. While sex refers to the physical differences of the body, gender concerns the psychological and sociocultural differences between females and males. This distinction between sex and gender is fundamental, since many differences between females and males are not biological in origin. And, when a person's gender and sex fall together in accordance with social norms, (...)
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  10. Sefer ʻIdan ha-maḥshev u-leḳaḥaṿ: teʼur ha-teḳufah ha-ḥadashah otah pataḥ ha-maḥshev bi-fene ha-enoshut uvi-fene ʻam Yiśraʼel bi-feraṭ bi-reʼi ha-Yahadut.Yoʼel ben Aharon Shṿarts - 2004 - Yerushalayim: Hotsaʼat Devar Yerushalayim--Zikhron Tsevi.
     
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  11. ʻAmud ha-yirʼah ṿeha-ʻavodah: mi-toldot ḥayaṿ shel ha-g. ha-ts.... Yeḥezḳel Leṿenshṭain, zatsal..Yoʼel ben Aharon Shṿarts - 1995 - Yerushalayim: ha-Mosad le-ʻidud limud ha-Torah. Edited by Shelomoh Burshṭin.
     
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  12. ha-Hitnahagut ʻim mi she-enam shomre Torah.Yoʼel ben Aharon Shṿarts - 2000 - Yerushalayim: Sifriyat Ḳesṭ-Libovits le-moreshet ṿe-shorshe ha-Yahadut.
    1. ʻArve naḥal, ḥashivuto shel kol Yehudi --2. Isur hitḥabrut ʻim reshaʻim--3. Ketsad la-ʻazor le-vaʻale teshuvah.
     
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  13. Hadar zeḳenim: mitsṿat ḳimah ṿe-hidur--zeḳenim, talmide ḥakhamim ṿe-rabotaṿ shel adam: leḳeṭ ṭaʻame ha-mitsṿah, ḥashivutah ṿe-dineha.Yoʼel ben Aharon Shṿarts - 1985 - [Jerusalem]: Devar Yerushalayim.
     
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  14. Pesiʻot bi-shevile ha-ḥayim: pirḳe hadrakhah be-sugyot ha-ḥayim.Yoʼel ben Aharon Shṿarts - 1985 - [Jerusalem]: Hotsaʼat Devar Yerushalayim.
     
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  15. Sefer Hokheaḥ tokhiaḥ: inyene tokhehah ba-halakhah ṿa-agadah: ṿe-dine li-fene ʻiṿer lo titen mikhshol.Yoʼel ben Aharon Shṿarts - 1990 - Yerushalayim: Devar Yerushalayim.
     
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  16. Sefer Maḥazir ʻaṭarah le-yoshnah: maran peʼer ha-dor ha-gaʼon Rabenu ʻOvadyah Yosef, zatsal: tafḳido ha-meyuḥad shel maran be-ʻiḳveta di-Meshiḥa, liḳuṭim mi-torato be-ʻinyene ʻavodat H., limud Torah, midot u-musar.Yoʼel ben Aharon Shṿarts - 2014 - Yerushalayim: Mekhon "Matan Torah". Edited by Mordekhai Sheraga.
     
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  17. Sefer Reḳiaʻ ha-shamayim: teʼur ḥeleḳ mi-nifleʼot ha-Bore ba-yeḳum, bi-meʼorot ha-shamayim uva-aṭmosferah..Yoʼel ben Aharon Shṿarts - 1996 - Yerushalayim: Devar Yerushalayim.
     
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  18. Ṿe-raḥamaṿ ʻal kol maʻaśaṿ: leḳeṭ be-ʻinyene isur tsaʻar baʻale ḥayim.Yoʼel ben Aharon Shṿarts - 1983 - [Jerusalem]: Hotsaʼat Devar Yerushalayim.
     
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  19. Weisung für die Menschheit: von der Bedeutung des menschlichen Lebens.Yoʼel ben Aharon Shṿarts - 1993 - [Jerusalem]: Jerusalem Academy Publications.
     
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  20. Zariz ṿe-niśkar: leḳeṭ be-maʻalat ha-zerizut u-genut ha-ʻatslut.Yoʼel ben Aharon Shṿarts - 1989 - Netanyah: Makhon le-hotsaʼat sefarim she-ʻal yad Merkaz ha-Torah di-Yeshivat Radin, Netanyah.
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  21. Grande Sertão: Veredas by João Guimarães Rosa.Felipe W. Martinez, Nancy Fumero & Ben Segal - 2013 - Continent 3 (1):27-43.
    INTRODUCTION BY NANCY FUMERO What is a translation that stalls comprehension? That, when read, parsed, obfuscates comprehension through any language – English, Portuguese. It is inevitable that readers expect fidelity from translations. That language mirror with a sort of precision that enables the reader to become of another location, condition, to grasp in English in a similar vein as readers of Portuguese might from João Guimarães Rosa’s GRANDE SERTÃO: VEREDAS. There is the expectation that translations enable mobility. That what was (...)
     
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  22. Sefer Be-hekhal ha-Maharal: kolel maśa u-matan be-verur ṿe-livun sodot vi-yesodot be-ʻinyene ḥomer ṿe-tsurah, ṿe-ʻod... be-torato shel rabenu ha-Maharal mi-Prag..Dov ben Aharon Mosheh Mesh - 2009 - Bruḳlin, N.Y.: Dov ben Aharon Mosheh Mesh.
     
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  23. El ha-talmid: pirḳe ḥinukh li-vene ha-neʻurim.Yeḥiʼel Mikhal ben Aharon Tuḳtsinsḳi - 1979 - Bruḳlin, N.Y.: Ṿaʻad la-haramat ḳeren ha-Torah.
     
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  24.  90
    The Subtlety of Emotions.Aharon Ben-Zeʼev - 2000 - Bradford.
    Aaron Ben-Ze'ev carries out what he calls "a careful search for general patterns in the primeval jungle of emotions.".
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  25. Sefer Pedut Yaʻaḳov: Liḳuṭ Mi-Divre Ḥazal Bi-Devarim Ha-Meḳarvim Et Ha-Geʼulah.Yaʻaḳov Yeḥizḳiyah ben Aharon Tsevi Avigdor Fish & Shemuʼel Aharon ben Yaʻaḳov Ḥizḳiyahu Fish (eds.) - 2005 - [Yerushalayim: Ḥ. Mo. L..
     
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  26. Mesharim: Bidvar haʻanaṿa vehateshuva vehaperishut [ʻArukhim bide ʼAlter Moshe ʼAharon Ben Ḥayim Yehuda Leyb.].Alter Mosheh Aharon ben Ḥayim Yehudah Leb - 1973 - Yerushalayim: [S.N.]. Edited by Moshe Ḥayyim Luzzatto & Baḥya ben Joseph ibn Paḳuda.
     
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  27. In the Name of Love: Romantic Ideology and its Victims.Aharon Ben-Zeʼev & Ruhama Goussinsky - 2008 - Oxford University Press.
    This book is about love - our ideals of love, our experiences of love, and the fatal consequences of love. A unique collaboration between a leading philosopher in the field of emotions and a social scientist, In The Name of Love presents fascinating insights into romantic love and its future in modern society.
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  28.  3
    Nefesh: hesber filosofi-psikhologi shel kesharim nafshiyim.Aharon Ben-Zeʼev - 1996 - Tel-Aviv: Zemorah-Bitan.
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  29. Yashar meha-lev: regashot be-ḥaye yomyom.Aharon Ben-Zeʼev - 1998 - Tel-Aviv: Zemorah-Bitan.
     
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  30. Sefer Ḳedushat ha-ḥayim.Aharon Ḥayim ben Yitsḥaḳ Ayziḳ Nishri - 1994 - Bene Beraḳ: Mekhon Moreshet ha-yeshivot.
     
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  31. Ḳunṭres ha-ḥayim: Shaʻare Aharon: ṿe-hu ḥizuḳ gadol la-Torah, yirʼat shamayim u-midot.Aharon ben Yaʻaḳov Betsalʼel - 1994 - Bene Beraḳ: A. ben Y. Betsalʼel.
     
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  32. Sefer Lev Ary.: ha-kolel miluʼim ṿe-hashlamah, hashmaṭot, tiḳunim ṿe-hosafot: ṿe-hu tseruf le-sifri "Lev Aharon"..Aharon AryLeyb ben Asher Ḳalmanovits - 1944 - Bruḳlin, N.Y.: Mekhirah ha-rashit etsel Be. m.s. Biegelʼaizen. Edited by Aharon AryLeyb ben Asher Ḳalmanovits.
     
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  33. Yesod Yosef.Joseph ben Solomon Calahora, Ḥayim Yitsḥaḳ Aharon, Eliyahu Saliman Mani, Moses ben Menahem Graf, Shimʻon ben Daṿid Abayov & Avraham Bar Shem Ṭov (eds.) - 1977 - [Yerushalayim: Ḥ. Mo. L..
     
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  34. Agan ha-sahar: divre ḥizuḳ ṿe-hitʻorerut umi-ḳetsat me-hanhagutaṿ ha-niśgavot shel morenu ṿe-Rabenu ha-gaʼon ha-adir Rabi Avraham Genaḥovesḳ, zatsal.Shemuʼel Aharon ben Yaʻaḳov Ḥizḳiyahu Fish - 2012 - Bene Beraḳ: Mishpaḥat Fish.
     
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  35. Agan ha-sahar: ʻuvdot ṿe-hanhagot, ʻetsot ṿe-hadrakhot, penine halakhah ḥokhmah u-musar.Shemuʼel Aharon ben Yaʻaḳov Ḥizḳiyahu Fish - 2014 - Bene Beraḳ: Mishpaḥat Fish.
     
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  36. Zeh sefer Ḥokhmah u-musar: u-vo mi-toldot ḥaye u-mitlaʼot Yehude Tsanʻa be-shilhe galutam be-Teman.Aharon ben Yehudah Ḥamdi - 1996 - Netanyah: ha-Agudah le-ṭipuaḥ ḥevrah ṿe-tarbut, teʻud u-meḥḳar. Edited by Eleazar ben Judah, Amnon Shelomi & Asher ben Shelomyah.
     
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  37. Sefer Emunah baḥarti: śiḥot musar u-derashot hitḥazḳut.Aharon ben Avraham Yitsḥaḳ Ḳahn - 2016 - Monsi: Hotsaʼat Emunah baḥarti.
    [1] Yotse la-or ʻal yede ṭalmidaṿ shomʻe liḳḥo be-yerakh ha-eṭanim di-shenaṭ 2016 -- [2] Yotse la-or ʻal yede ṭalmidaṿ shomʻe liḳḥo be-yerakh ha-eṭanim di-shenaṭ 2018.
     
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  38. Sefer Beʼer melekh: ʻal Hilkhot Isure biʼah.Moses Maimonides & Eldad ben Tsiyon Aharon Sabag (eds.) - 2014 - [Ḥefah]: [Eldad Sabag].
    ḥeleḳ 1. Isure biʼah, ḳedushah u-tseniʻut -- ḥeleḳ 2. Hilkhot yiḥud ṿe-onaʼat mamon u-devarim.
     
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  39. Sefer Kavod Ha-ʻatsmi He-Ḥadash: ʻal Ḥashivut Hakarat Ha-Adam Be-ʻerekh ʻatsmo.Yoʼ Shṿarts & el ben Aharon - 2004 - Devar Yerushalayim. Edited by M. Landsman, Yoʼ Shṿarts & el ben Aharon.
     
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  40. Sefer Ayalah sheluḥah: ʻal Masekhet Shabat.Aharon Eliyahu ben Yeḥezḳel Ṿilhelm - 1987 - Yerushalayim: Etsel E. Ṿilhelm.
    1. Pereḳ Yetsiʼot ha-Shabat u-fereḳ Kirah.
     
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  41. Sefer ʻIdan ha-maḥshev u-leḳaḥaṿ: teʼur ha-teḳufah ha-ḥadashah otah pataḥ ha-maḥshev bi-fene ha-enoshut uvi-fene ʻam Yiśraʼel bi-feraṭ bi-reʼi ha-Yahadut.Yoʼ Shṿarts & el ben Aharon - 2004 - Yerushalayim: Hotsaʼat Devar Yerushalayim--Zikhron Tsevi.
     
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  42. The priority of internal symmetries in particle physics.Aharon Kantorovich - 2003 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 34 (4):651-675.
    In this paper, I try to decipher the role of internal symmetries in the ontological maze of particle physics. The relationship between internal symmetries and laws of nature is discussed within the framework of “Platonic realism.” The notion of physical “structure” is introduced as representing a deeper ontological layer behind the observable world. I argue that an internal symmetry is a structure encompassing laws of nature. The application of internal symmetry groups to particle physics came about in two revolutionary steps. (...)
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  43.  76
    Philosophy of science: From justification to explanation.Aharon Kantorovich - 1988 - British Journal for the Philosophy of Science 39 (4):469-494.
    The paper investigates the implications of a nonaprioristic philosophy of science. It starts by developing a scheme of justification which draws its norms from the prevailing paradigm of rationality, which need not be universal or external. If the requirement for normativity is then abandoned we do not end up with a descriptive philosophy of science. The alternative to a prescriptive philosophy of science is a theoretical explanation of scientific decisions and acts. Explanation, rather than mere description, replaces justification; and the (...)
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  44. Ontic Structuralism and the Symmetries of Particle Physics.Aharon Kantorovich - 2009 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 40 (1):73-84.
    According to structural realism, in mature science there is structural continuity along theoretical change. A major counterexample to this thesis is the transition from the Eightfold Way to the Standard Model in particle physics. Nevertheless, the notion of structure is significantly important in comprehending the theoretical picture of particle physics, where particles change and undergo transmutations, while the only thing which remains unchanged is the basic structure, i.e. the symmetry group which controls the transmutations. This kind of view agrees with (...)
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  45.  73
    Nietzsche as educator?Aharon Aviram - 1991 - Journal of Philosophy of Education 25 (2):219–234.
    ABSTRACT Can Nietzsche's ideal of man, the overman, be conceived as an educational ideal in post-modern democratic societies? Should it be so conceived? This paper answers both questions positively. The affirmative answer to the first question is based on arguments aimed at overcoming two obvious difficulties: the Contradictions in Nietzsche's various references to his human ideal, and his blatant anti-democratic attitude. The affirmative answer to the second question builds on an analysis portraying Nietzsche's conception of man as one that allows (...)
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  46.  82
    Patrimônio de Fé e Religiosidade: os Bens Culturais inseridos na Festa do Senhor dos Passos em São Cristóvão, Sergipe, Brasil (Heritage of Faith and Religiosity: Cultural Objects inserted on the Festival of Senhor dos Passos in São Cristóvão).Ivan Rêgo Aragão - 2013 - Horizonte 11 (31):1018-1041.
    Patrimônio de Fé e Religiosidade: os Bens Culturais inseridos na Festa do Senhor dos Passos em São Cristóvão, Sergipe, Brasil. (Heritage of Faith and Religiosity: Cultural Objects inserted on the Festival of Senhor dos Passos in São Cristóvão) - DOI: 10.5752/P.2175-5841.2013v11n31p1018 O conceito de Bens Culturais de uma localidade vem passando por novos paradigmas quanto à abrangência e relevância. Nesse âmbito, além do Patrimônio Material de ruas, praças, igrejas, objetos artísticos e históricos, o discurso e ações dos órgãos oficiais e (...)
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  47.  26
    Divorce in the Libyan Family: A Study Based on the sijills of the shariʿa Courts of Ajdābiyya and KufraDivorce in the Libyan Family: A Study Based on the sijills of the sharia Courts of Ajdabiyya and Kufra.Susan A. Spectorsky & Aharon Layish - 1994 - Journal of the American Oriental Society 114 (4):678.
  48.  68
    An ideal model for the growth of knowledge in research programs.Aharon Kantorovich - 1978 - Philosophy of Science 45 (2):250-272.
    In this paper a model is presented for the growth of knowledge in a dynamic scientific system. A system which is in some respects an idealization of a Lakatosian research program. The kinematics of the system is described in terms of two probabilistic variables, one of which is related to the evolution of its theoretical component and the other--to the growth of the empirical component. It is shown that when the empirical growth is faster than the theoretical growth the posterior (...)
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  49.  74
    The nature of university education reconsidered (a response to Ronald Barnett's the idea of higher education).Aharon Aviram - 1992 - Journal of Philosophy of Education 26 (2):183–200.
    ABSTRACT The paper is a response to the present crisis of higher education as reflected in the fragmentation of the university, and its increasingly pevformative character. It is based on a criticism of Ronald Barnett's recent attempt to tackle this problem. While agreeing with Barnett's fundamentally radical approach to higher education, the paper criticises Barnetts view on three levels: the methodological, theoretical and practical. It ends with guidelines for an alternative radical approach which avoids the practical problems besetting Barnetts proposal.
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  50.  33
    An evolutionary view of science: Imitation and memetics.Aharon Kantorovich - 2014 - Social Science Information 53 (3):363-373.
    Scientific thought is characterized in general as methodical and rational. I would like to present here an opposing view which treats science as a non-systematic activity, where serendipity, tinkering and imitation, rather than so-called rational thought, characterizes it. All these kinds of acts, which are considered to be a-rational, are related to an evolutionary view of science. I will deal here with a version of evolutionary epistemology as applied to science, integrated with the concept uf "meme". Richard Dawkins, who coined (...)
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