Results for 'Yonatan Aumann'

169 found
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  1.  8
    On the evaluation of election outcomes under uncertainty.Noam Hazon, Yonatan Aumann, Sarit Kraus & Michael Wooldridge - 2012 - Artificial Intelligence 189 (C):1-18.
  2.  13
    Physical search problems with probabilistic knowledge.Noam Hazon, Yonatan Aumann, Sarit Kraus & David Sarne - 2013 - Artificial Intelligence 196 (C):26-52.
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  3.  57
    Does Science Presuppose Naturalism ?Yonatan I. Fishman & Maarten Boudry - 2013 - Science & Education 22 (5):921-949.
  4. Desires as reasons.Yonatan Shemmer - 2007 - Philosophy and Phenomenological Research 75 (2):326–348.
    Humeans believe that at least some of our desires give us reasons for action. This view is widely accepted by social scientists and has some following among philosophers. In recent years important objections were raised against this position by Scanlon, Dancy, and others. The foundations of the Humean view have never been properly defended.In the first part of the paper I discuss some objections to the Humean position. In the second part I attempt to provide an argument for the claim (...)
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  5.  47
    Disagreement without belief.Yonatan Shemmer & Graham Bex-Priestley - 2021 - Metaphilosophy 52 (3-4):494-507.
    When theorising about disagreement, it is tempting to begin with a person's belief that p and ask what mental state one must have in order to disagree with it. This is the wrong way to go; the paper argues that people may also disagree with attitudes that are not beliefs. It then examines whether several existing theories of disagreement can account for this phenomenon. It argues that its own normative theory of disagreement gives the best account, and so, given that (...)
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  6.  30
    The Difficult Choices of Trustworthy People.Yonatan Shemmer - 2025 - Philosophy and Public Affairs 53 (1):4-36.
    Philosophy &Public Affairs, Volume 53, Issue 1, Page 4-36, Winter 2025.
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  7.  23
    Constructing coherence.Yonatan Shemmer - 2012 - In James Lenman & Yonatan Shemmer (eds.), Constructivism in Practical Philosophy. Oxford, GB: Oxford University Press. pp. 159.
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  8.  52
    Yeshayahu Leibowitz's Axiology.Yonatan Brafman - 2015 - Journal of Religious Ethics 43 (1):146-168.
    This essay explicates and assesses Yeshayahu Leibowitz's axiology, and its relation to the value he claims halakhic practice instantiates: service of God. It argues that, while Leibowitz often affirms a relativist “polytheism of values,” he sometimes implies that the religious value is the “most valuable value.” However, this is not due to its material content, because serving God is objectively best; rather it is because, consonant with his negative theology, it most fully instantiates the formal properties of a value. The (...)
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  9. Forgiveness and the Multiple Functions of Anger.Antony G. Aumann & Zac Cogley - 2019 - Journal of Philosophy of Emotion 1 (1):44-71.
    This paper defends an account of forgiveness that is sensitive to recent work on anger. Like others, we claim anger involves an appraisal, namely that someone has done something wrong. But, we add, anger has two further functions. First, anger communicates to the wrongdoer that her act has been appraised as wrong and demands she feel guilty. This function enables us to explain why apologies make it reasonable to forgo anger and forgive. Second, anger sanctions the wrongdoer for what she (...)
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  10. Art and Transformation.Antony Aumann - 2022 - Journal of the American Philosophical Association 8 (4):567-585.
    Encounters with art can change us in ways both big and small. This paper focuses on one of the more dramatic cases. I argue that works of art can inspire what L. A. Paul calls transformations, classic examples of which include getting married, having a child, and undergoing a religious conversion. Two features distinguish transformations from other changes we undergo. First, they involve the discovery of something new. Second, they result in a change in our core preferences. These two features (...)
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  11.  85
    Desiring at will and humeanism in practical reason.Yonatan Shemmer - 2004 - Philosophical Studies 119 (3):265-294.
    Hume''s farmer''s dilemma is usually construed as demonstrating the failure of Humeanism in practical reason and as providing an argument in favor of externalism or the theory of resolute choice. But thedilemma arises only when Humeanism is combined with the assumptionthat direct and intentional control of our desires – desiring atwill – is impossible. And such an assumption, albeit widely accepted,has little in its support. Once we reject that assumption we can describe a solution to the dilemma within the bounds (...)
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  12. Full Information, Well-Being, and Reasonable Desires.Yonatan Shemmer - 2011 - Utilitas 23 (2):206-227.
    According to Railton: x is good for me iff my Fully Informed Self (FIS) while contemplating my situation would want me to want x. I offer four interpretations of this view. The first three are inadequate. Their inadequacy rests on the following two facts: (a) my FIS cannot want me to want what would be irrational for me to want, (b) when contemplating what is rational for me to want we must specify a particular way in which I could rationally (...)
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  13.  75
    On the Normative Authority of Others.Yonatan Shemmer - 2014 - Philosophia 42 (2):517-521.
    Gibbard argues that we have to accord others a certain fundamental epistemic normative authority. To avoid skepticism we must accept some of our normative principles; since the influence of others was a major factor in the process that led us to adopt them, we must accord others fundamental normative authority. The argument ought to be of interest to a wide range of philosophers, since while compatible with expressivism, it does not assume expressivism. It has rarely been discussed. In this essay (...)
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  14.  72
    Subjectivism about Future Reasons or The Guise of Caring.Yonatan Shemmer - 2019 - Philosophy and Phenomenological Research 101 (3):630-648.
    Philosophy and Phenomenological Research, EarlyView.
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  15.  18
    Solving the Ninth-Century West Syrian Synoptic Problem.Yonatan Moss & Flavia Ruani - 2023 - Journal of the American Oriental Society 143 (3):581-606.
    Within the rich literary tradition of the West Syrian (i.e., Syriac Orthodox) Church, two ninth-century authors stand out thanks to a curious problem. The authors are the bishops John of Dara, who lived in the first half of the century, and Moses bar Kepha, who died in northern Iraq in 903. The problem is the literary relationship between several of the texts transmitted in their names. Applying a three-pronged approach to this synoptic problem, this article offers a path toward a (...)
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  16. Logiḳah yiśumit: madrikh le-ʻeḳronot ha-ṭiʻun.Yonatan Berg - 1998 - Yerushalayim: Mekhon Branḳo Ṿais le-ṭipuaḥ ha-ḥashivah. Edited by Amnon Levav & Amos Ellenbogen.
     
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  17. Reshimat Maʼamar Ḥanukah 764: Divre Torah Be-Hilkhot Deʻot Ṿe-Ḥovot Ha-Levavot.Yonatan Daṿid Daiṿid - 2004 - Mosad Gur Aryeh.
     
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  18.  31
    Borders and Boundaries: Eritrean Graduates Reflect on Their Medical Interpreting Training.Yonatan N. Gez & Michal Schuster - 2018 - The European Legacy 23 (7-8):821-836.
    ABSTRACTThis article examines the professional boundaries and obstacles encountered by Eritrean graduates of a medical interpreter course in Israel. Through a series of personal interviews held about a year after their graduation, we identified professional and personal boundaries as a recurring theme. Drawing on the inspiring work of Erving Goffman, we discuss the tension between their “normative roles” and “typical roles.” By deploying two heuristic two-way typologies—in reference to the service provider or the patient, and in reference to formal or (...)
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  19.  36
    On the Social and Existential Meaning of Jewish Mysticism Today: Pitfalls and Potential.Yonatan Glaser & Yehuda Bar Shalom - 2008 - Journal for the Study of Religions and Ideologies 7 (19):43-57.
    The authors review the profound and diverse ways in which mysticism is embedded in and influences belief, lifestyle, identity and politics in Jewish life in Israel and North America. They outline some existential and cultural dimensions of the conditions in which this phenomena flourish, specifically relating to the condition of post-modernity. The seeming dominance of mysticism over more rational forms of religious belief and behavior is explored. The opposite ideational and historic trends within Jewish mysticism as they relate to national (...)
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  20.  22
    International Judicial Legitimacy: Lessons from National Courts.Yonatan Lupu - 2013 - Theoretical Inquiries in Law 14 (2):437-454.
    How can international courts better establish their legitimacy? We can better answer this question by first focusing on what scholars have learned about how national courts build legitimacy over time. The literature suggests that national courts strategically build legitimacy by balancing their own policy preferences with those of their audiences. In so doing, they attempt to avoid instances of court curbing that can diminish legitimacy over the long run. Applying a similar strategy may be more difficult for international courts for (...)
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  21.  24
    German Orientalism, Arabic Grammar and the Jewish Education System: The Origins and Effect of Martin Plessner’s “Theory of Arabic Grammar”.Yonatan Mendel - 2016 - Naharaim 10 (1):57-77.
    Name der Zeitschrift: Naharaim Jahrgang: 10 Heft: 1 Seiten: 57-77.
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  22.  11
    Śiḥot be-ruaḥ: gedole Yisraʼel be-śiḥah ishit.Yonatan Rosensweig - 2017 - Rishon le-Tsiyon: Sifre ḥemed.
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  23. Desiring at Will: Reasons, Motivation and Motivational Change.Yonatan Shemmer - 2002 - Dissertation, Stanford University
    I argue that Humean theories of practical reason gain descriptive and normative advantages by accepting the view that agents can rationally choose and control their intrinsic desires . Traditional Humean theories reject this view; however, that rejection is not essential to the Humean position. Accepting the claim that people have, at times, direct and reasoned control over their desires helps accommodate the intuition that we rationally choose our goals no less than we rationally choose the means for their satisfaction, an (...)
     
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  24.  87
    Instrumentalism and Desiring at Will.Yonatan Shemmer - 2005 - Canadian Journal of Philosophy 35 (2):269 - 288.
    In his book Practical Induction, Elijah Millgram mounts a powerful attack on instrumentalism. In particular, Millgram targets the instrumentalist claim that desires are by themselves reason-giving, that their reason-giving power is not grounded in any other independent fact. According to Millgram, desires, like beliefs, cannot license inferences if they do not depend for their own justification on some prior mental states. Beliefs depend on prior beliefs and desires on feelings of pleasure and these in turn are grounded respectively in facts (...)
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  25.  41
    II—Objectivity and Idolatry.Yonatan Shemmer - 2016 - Aristotelian Society Supplementary Volume 90 (1):191-216.
    The attempt to vindicate the objectivity of morality tops the list of philosophical obsessions. In this paper I consider the rationality of searching for such a vindication. I argue that the only justification of our efforts lies in our belief in moral objectivity; that this belief can be as well, if not better, explained by wishful thinking and other cognitive biases; that as a research community we have failed to take precautions against such biases; and that as a result we (...)
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  26. The Role of Averroes's Tahāfut in Narboni's Commentary on the Guide.Yonatan Shemesh - 2024 - In Racheli Haliva, Yoav Meyrav & Daniel Davies (eds.), Averroes and Averroism in Medieval Jewish Thought. Leiden ; Boston: BRILL.
     
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  27.  7
    Ḥaredim: levaṭim, hagut, shirah.Yonatan Yaacobi, Leor Holzer & Gershon Moskovits (eds.) - 2014 - Yerushalayim: Holtser sefarim.
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  28. Following the cultural traces of normalized and legitimized violence by Israeli kosher slaughterers toward nonhuman animals.Anat Ben Yonatan - 2025 - In Gwen Hunnicutt, Richard Twine & Kenneth Mentor (eds.), Violence and harm in the animal industrial complex: human-animal entanglements. New York: Routledge.
     
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  29. Repetition priming for newly formed and preexisting associations: Perceptual and conceptual influences.Goshen-Gottstein Yonatan & Moscovitch Morris - 1995 - Journal of Experimental Psychology 21.
     
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  30.  77
    Brute Rationality.Yonatan Shemmer - 2008 - Philosophical Review 117 (2):306-310.
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  31. Zaṿit reʼiyah.Yonatan Yulevits' - 2010 - [Israel]: Kotarim.
  32. Kierkegaard on Indirect Communication, the Crowd, and a Monstrous Illusion.Antony Aumann - 2010 - In Robert L. Perkins (ed.), International Kierkegaard Commentary: The Point of View. Macon GA: Mercer Univ Pr. pp. 295-324.
    Following the pattern set by the early German Romantics, Kierkegaard conveys many of his insights through literature rather than academic prose. What makes him a valuable member of this tradition is the theory he develops to support it, his so-called “theory of indirect communication.” The most exciting aspect of this theory concerns the alleged importance of indirect communication: Kierkegaard claims that there are some projects only it can accomplish. This paper provides a critical account of two arguments Kierkegaard offers in (...)
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  33. Emotion, Cognition, and the Value of Literature: The Case of Nietzsche's Genealogy.Antony Aumann - 2014 - Journal of Nietzsche Studies 45 (2):182-195.
    ABSTRACT One striking feature of On the Genealogy of Morals is how it is written. Nietzsche employs a literary style that provokes his readers' emotions. In Beyond Selflessness, Christopher Janaway argues that such a literary approach is integral to Nietzsche's philosophical goals. Feeling the emotions Nietzsche's style arouses is necessary for understanding the views he defends. I argue that Janaway's position is mistaken. The evidence at our disposal fails to establish that emotion is ever necessary for cognition. However, I maintain (...)
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  34.  70
    A Moral Problem for Difficult Art.Antony Aumann - 2016 - Journal of Aesthetics and Art Criticism 74 (4):383-396.
    Works of art can be difficult in several ways. One important way is by making us face up to unsettling truths. Such works typically receive praise. I maintain, however, that sometimes they deserve moral censure. The crux of my argument is that, just as we have a right to know the truth in certain contexts, so too we have a right not to know it. Provided our ignorance does not harm or seriously endanger others, the decision about whether to know (...)
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  35. Kierkegaard on the Need for Indirect Communication.Antony Aumann - 2008 - Dissertation, Indiana University
    This dissertation concerns Kierkegaard’s theory of indirect communication. A central aspect of this theory is what I call the “indispensability thesis”: there are some projects only indirect communication can accomplish. The purpose of the dissertation is to disclose and assess the rationale behind the indispensability thesis. -/- A pair of questions guides the project. First, to what does ‘indirect communication’ refer? Two acceptable responses exist: (1) Kierkegaard’s version of Socrates’ midwifery method and (2) Kierkegaard’s use of artful literary devices. Second, (...)
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  36. The Relationship Between Aesthetic Value and Cognitive Value.Antony Aumann - 2014 - Journal of Aesthetics and Art Criticism 72 (2):117-127.
    Recent attention to the relationship between aesthetic value and cognitive value has focused on whether the latter can affect the former. In this article, I approach the issue from the opposite direction. I investigate whether the aesthetic value of a work can influence its cognitive value. More narrowly, I consider whether a work's aesthetic value ever contributes to or detracts from its philosophical value, which I take to include the truth of its claims, the strength of its arguments, and its (...)
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  37. Kierkegaard on the Value of Art: An Indirect Method of Communication.Antony Aumann - 2019 - In Patrick Stokes, Eleanor Helms & Adam Buben (eds.), The Kierkegaardian Mind. New York: Routledge. pp. 166-176.
    Like many 19th c. thinkers, Kierkegaard embraces a cognitivist view of art. He thinks works of art matter because they can teach us in important ways. This chapter defends two striking features of Kierkegaard’s version of this theory. First, works of art do not teach “directly” by telling us truths and offering us evidence. Instead, they educate us “indirect-ly” by helping us make our own discoveries. Second, the fact that art does not teach in a straightforward manner is no defect. (...)
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  38. Kierkegaard and Asceticism.Antony Aumann - 2018 - Existenz 1 (13):39-43.
    In Religion of Existence, Noreen Khawaja suggests that Kierkegaard is an “ascetic” thinker. By this, she means that he regards religious striving as (1) requiring ceaseless renewal and (2) being an end in itself rather than a means to some further end. In this paper, I raise challenges to both parts of Khawaja’s proposal. I argue that the first part stands in tension with Kierkegaard’s assertion that his infinitely demanding account of religious existence is meant merely as a “corrective.” The (...)
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  39. Kierkegaard, Paraphrase, and the Unity of Form and Content.Antony Aumann - 2013 - Philosophy Today 57 (4):376-387.
    On one standard view, paraphrasing Kierkegaard requires no special literary talent. It demands no particular flair for the poetic. However, Kierkegaard himself rejects this view. He says we cannot paraphrase in a straightforward fashion some of the ideas he expresses in a literary format. To use the words of Johannes Climacus, these ideas defy direct communication. In this paper, I piece together and defend the justification Kierkegaard offers for this position. I trace its origins to concerns raised by Lessing and (...)
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  40. Self-Love and Neighbor-Love in Kierkegaard's Ethics.Antony Aumann - 2013 - Kierkegaard Studies Yearbook 2013 (1):197–216.
    Kierkegaard faces an apparent dilemma. On the one hand, he concurs with the biblical injunction: we are to love our neighbors as ourselves. He takes this to imply that self-love and neighbor-love should be roughly symmetrical, similar in kind as well as degree. On the other hand, he recommends relating to others and to ourselves in disparate ways. We should be lenient, charitable, and forgiving when interacting with neighbors; the opposite when dealing with ourselves. The goal of my paper is (...)
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  41.  22
    In Defense of Art Museum Audio Guides.Antony Aumann - 2024 - The Journal of Aesthetic Education 58 (2):43-63.
    This article aims to defend the value of art museum audio guides. Modern guides have many functions, but I will focus on two that pertain directly to art appreciation. First, audio guides offer tours that direct visitors' attention to museum highlights. Second, they have individual stops that offer commentary and criticism about individual works of art. I will concede that the tours do not serve the interests of all visitors. However, I will defend the merits of the individual stops. In (...)
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  42. Sartre’s View of Kierkegaard as Transhistorical Man.Antony Aumann - 2006 - Journal of Philosophical Research 31:361-372.
    This paper illuminates the central arguments in Sartre's UNESCO address, 'The Singular Universal." The address begins by asking whether objective facts tell us everything there is to know about Kierkegaard. Sartre's answer is negative. The question then arises as to whether we can lay hold of Kierkegaard's "irreducible subjectivity" by seeing him as alive for us today, i.e., as transhistorical. Sartre's answer here is affirmative. However, a close inspection of this answer exposes a deeper level to the address. The struggle (...)
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  43. Kierkegaard’s case for the irrelevance of philosophy.Antony Aumann - 2009 - Continental Philosophy Review 42 (2):221-248.
    This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however, because this criticism threatens (...)
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  44.  83
    Art, imagination, and experiential knowledge.Antony Aumann - 2023 - Synthese 201 (3):1-20.
    In this paper, I argue that art can help us imagine what it would be like to have experiences we have never had before. I begin by surveying a few of the things we are after when we ask what an experience is like. I maintain that it is easy for art to provide some of them. For example, it can relay facts about what the experience involves or what responses the experience might engender. The tricky case is the phenomenal (...)
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  45.  12
    Make My Case: Ethics Teaching and Case Presentations.Gretchen M. E. Aumann, Rosa Lynn Pinkus, Robert M. Arnold, Mark R. Wicclair & Mark Kuczewski - 1994 - Journal of Clinical Ethics 5 (4):310-315.
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  46. On the Validity of Pascal's Wager.Antony Aumann - 2014 - Heythrop Journal 55 (1):86-93.
    Recent scholarship has shown that the success of Pascal’s wager rests on precarious grounds. To avoid notorious problems, it must appeal to considerations such as what probability we assign to the existence of various gods and what religion we think provides the greatest happiness in this life. Rational judgments concerning these matters are subject to change over time. Some claim that the wager therefore cannot support a steadfast commitment to God. I argue that this conclusion does not follow. By drawing (...)
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  47.  41
    Kierkegaard on the transformative power of art.Antony Aumann - 2021 - History of European Ideas 47 (3):429-442.
    ABSTRACT Kierkegaard seeks to inspire transformations. His aim is to get us to devote our lives to God or the Good rather than our own personal enjoyment – to abandon the aesthetic life in favour of the ethical or religious one. Drawing on Laurie Paul and Agnes Callard’s recent work, I maintain that two obstacles stand in Kierkegaard’s way. First, transformations involve adopting a new perspective on the world, one we cannot fully grasp ahead of time. Second, transformations also involve (...)
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  48.  84
    Art and Selfhood: A Kierkegaardian Account.Antony Aumann - 2019 - Lanham, MD 20706, USA: Lexington Books.
    Drawing on insights from Søren Kierkegaard, Art and Selfhood: A Kierkegaardian Account defends the idea that art matters in our society today because it can play a pivotal role in helping us become better and more authentic versions of ourselves.
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  49. Ad artem ultimam: eine Einf. in d. Gedankenwelt d. Mathematik.Georg Aumann - 1974 - Wien: Oldenbourg.
  50.  13
    In Whose Voice? Composing A Lifesong Collaboratively.G. M. Aumann & T. R. Cole - 1991 - Journal of Clinical Ethics 2 (1):45-49.
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