Nerve Ending

Author(s):  
Alan K. Rode

Curtiz directedI’ll See You in My Dreams (1951), starring Doris Day and the newcomer Danny Thomas. The picture was his last box-office hit at Warner Bros.His long-cherished project,The Will Rogers Story, starring the commentator-actor’s son, was a handsome picture but a commercial failure. A remake of The Jazz Singer(1952) with Danny Thomas turned out even worse, though he cast the singer Peggy Lee in the film.Curtiz was becoming increasingly angry with Warners for refusing to hire his brother David as an assistant director and stonewalling his inquiries concerning the profit percentages on his films. After Curtiz directed John Wayne in Trouble Along the Way(1953), the studio claimed that all Curtiz’s films but onehad lost money.It then attempted to cheat him out of those minuscule profits by legally parsing his contract.The author also notes two sets of differing financial figures that Warner Bros. maintained on Curtiz’s films.After Warner informed him that he would have to accept a salary reduction and rejected his profit claims, Curtiz threatened a lawsuit. The suit was dropped and Jack Warner eventually paid him off to settle the matter. Curtiz finished his last Warner movie,The Boy from Oklahoma(1954),and moved on to Paramount Pictures.

1993 ◽  
Vol 4 (1) ◽  
pp. 46-48 ◽  
Author(s):  
David M. Messick ◽  
Arlene G. Asuncion

Subjects' judgments of the mean of 12 scores were influenced by the way in which the scores were dichotomized. The estimated mean was higher when the three highest scores formed one group (e.g., payments for women) and the nine lowest formed the other (e.g., payments for men) than when the nine highest were one group and the three lowest the other. We call this phenomenon the Will Rogers Illusion (WRI). The WRI occurred only when estimates of the subgroup means were made prior to the estimates of the mean of the whole group. When the latter mean was judged first, the WRI was reversed. These and other data indicate that the means of subgroups can influence judgments of group means, a finding that is relevant to research on social stereotypes.


Author(s):  
Richard Reilly

The focus of this chapter is Schopenhauer’s On The Basis of Morality (1841). His distinctive views are that compassion marks one’s being as spontaneously motivated to relieve another’s suffering as one’s own and that this requires a metaphysical explanation for how one identifies with another. The author defends these views and shows in some detail how they mirror the Mahayana account of compassion in Shantideva’s The Way of the Bodhisattva. Next, the author outlines Schopenhauer’s case for compassion being the sole basis of moral value and defends this claim against the Kantian view that acting beneficently cannot (rationally) override so-called perfect duties to others. Finally, the author explores how Buddha Shakyamuni’s teachings cohere with Schopenhauer’s account of suffering and how mystical consciousness, as represented in Mahayana Buddhism’s “Middle Way,” coheres with Schopenhauer’s asceticism—the “denial of the will”—as the path to overcoming suffering.


Philosophy ◽  
1972 ◽  
Vol 47 (180) ◽  
pp. 95-112 ◽  
Author(s):  
Anthony O'Hear

In this article, we will consider how far we might be said to be active in forming our beliefs; in particular, we will ask to what extent we can be said to be free in believing what we want to believe. It is clear that we ought to believe only what is really so, at least in so far as it lies in our power to determine this, but reflection shows that, regrettably, we do not confine our beliefs to what we have evidence for, nor do we always believe in accordance with the evidence we do have. So it is natural to conclude that non-intellectual factors may be at work here; such, at least, was the view of Descartes, who attributed error to the influence of our will in leading us to assent to judgments which go beyond the evidence presented by our infallible intellect. This view has some initial plausibility when we think of cases in which emotional considerations lead people to take up and genuinely believe things they have no evidence for, but it is not a view which has received much support from modern philosophers. So, in Part 1 we will look at criticisms levelled against Descartes' view by J. L. Evans, and in Part 2 we will see how far Descartes can be defended. Our conclusions here will lead us to give in Part 3 a general account of the influence of the will in beliefs. We will suggest that we are always responsible for our explicit beliefs, even though it is not true that we can simply believe what we like. Thus we will reject the idea that a man can consciously know something, and at the same time, by will power, believe the opposite. Belief is not then totally free, but we will argue that people do sometimes form beliefs which go against what they should and could believe, and that this can in a way be put down to the influence of the will. Finally we will consider some of the ways in which it is possible to influence our beliefs by willed acts over a long period of time, though this is not the way that we clami that the will might be said to play a part in every judgment that we make.


2017 ◽  
Vol 4 (2) ◽  
pp. 234
Author(s):  
Tubus Tubus

This paper aims to examine the making of the contents of wills examined from the point of view of Islamic law, in practice the reality in the lives of many people who have not heed the word basmallah as an incantation in the contents of the will for the followers of Islam. In this study using sociological juridical method, where the primary data obtained directly from field research, while secondary data obtained from the literature. The results obtained that the way of making the contents of the will and the absence of public legal awareness is optimal for the making of the contents of wills in accordance with Islamic law. And there are still weaknesses in the Making and Implementation of the contents of the current will, when the testament is oral, namely: The absence of the sacred intention or the noble intention of the collector must not necessarily occur; unsecured rights of the recipient, in the event of any problems of the future heirs of the pewasiat; there is a difficulty of proof in the absence of witnesses, when the will is brought before the Court. Law renewal in the making of the contents of the will in the presence of a notary in the perspective of Islamic law are: the reconstruction of its value, the Ideal Formation of the Will, the testament is done in writing witnessed by two witnesses and before the Notary. Ideal Construction Format of Testament Creation. The testament is written in the presence of two witnesses or in the form of a Deed or a Notary Deed. At the head of the will or the Deed or Notarial deed is included a sentence “Basmallah”.


2013 ◽  
Vol 8 (4) ◽  
pp. 292-304 ◽  
Author(s):  
Rebecca J. Reichard ◽  
James B. Avey ◽  
Shane Lopez ◽  
Maren Dollwet
Keyword(s):  
The Will ◽  

2019 ◽  
Vol 124 (4) ◽  
pp. 643-648 ◽  
Author(s):  
Edward J. Bass ◽  
Clement Orczyk ◽  
Alistair Grey ◽  
Alex Freeman ◽  
Charles Jameson ◽  
...  

1959 ◽  
Vol 6 (1) ◽  
pp. 68-81 ◽  
Author(s):  
L. G. Pocock

The Civil War of 49 B.c. is one of the most important wars of European history, if only for the fact that it ended an old world order and paved the way for a new one which was to endure in Europe for nearly two thousand years. It is also one of the most dramatic wars of history, perhaps the most truly ‘tragic’, in the Greek sense of the word, of them all—so ‘tragic’ that it has never found a poet to do it justice, or to bring its leading characters fairly upon the stage. It was certainly the most unnecessary of wars. It involved the whole of Western civilization, and yet no really deep-seated emotions or animosities, racial, national, social, or even individual, caused the conflagration. It was, in fact, nothing but a trial of strength, with no constructive objective in view, between two men, highly educated, humane, related by marriage, not unfriendly to one another, members of the same society and the same clubs, as it were, whose interests, even, need not have been incompatible. It is generally agreed that the great majority of the senatorial aristocracy very definitely did not want the war; and it seems quite clear that the small minority, of some twenty-two, who did were powerless to commence it or wage it without the will and leadership of Pompeius. It is also agreed that Caesar, while prepared to fight for his skin and his dignitas, and to that extent responsible, did not want war and made sincere efforts both to avoid it and to stop it.


2008 ◽  
Vol 179 (1) ◽  
pp. 28-33 ◽  
Author(s):  
Ofer N. Gofrit ◽  
Kevin C. Zorn ◽  
Gary D. Steinberg ◽  
Gregory P. Zagaja ◽  
Arieh L. Shalhav

2015 ◽  
Vol 39 (1) ◽  
pp. 115-117 ◽  
Author(s):  
G.H. Tan ◽  
N. Bhoo-Pathy ◽  
N.A. Taib ◽  
M.H. See ◽  
S. Jamaris ◽  
...  

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