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  1. C. P. A. (1957). Freedom of the Will. [REVIEW] Review of Metaphysics 11 (1):163-163.
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  2. Raziel Abelson (1984). Lawless Freedom. Journal of Social Philosophy 15 (3):35-45.
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  3. Wickramanayake Abeysinghe (2000). In Search of Human Duties Via the Universal Declaration of Human Rights. S. Godage & Brothers.
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  4. Jorge Acevedo Guerra (1982). Notas sobre vida humana y libertad en el pensamiento de Ortega / Notes on Human Life and Liberty in the Thought of Ortega. Revista de filosofía (Chile) (20):37-44.
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  5. P. Acourt (1987). The Unfortunate Domination of Social Theories by `Social Theory'. Theory, Culture and Society 4 (3):659-689.
  6. Mortimer J. Adler (1976). Freedom. Proceedings of the American Catholic Philosophical Association 50 (3):125-133.
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  7. Mortimer J. Adler (1963). The Idea of Freedom: A Dialectical Examination of the Controversies About Freedom. Philosophical Review 72 (4):520-524.
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  8. Mortimer J. Adler (1958). Freedom: A Study of the Development of the Concept in the English and American Traditions of Philosophy. Review of Metaphysics 11 (3):380 - 410.
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  9. Mortimer J. Adler (1940). The Problem of Liberty. Proceedings of the American Catholic Philosophical Association 16:254-258.
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  10. Mortimer Jerome Adler (1958). The Idea of Freedom. Westport, Conn.,Greenwood Press.
    v. 1. A dialectical examination of the conceptions of freedom.--v. 2. A dialectical examination of the controversies about freedom.
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  11. Steven G. Affeldt (1999). The Force of Freedom: Rousseau on Forcing to Be Free. Political Theory 27 (3):299-333.
    In ancient times, when persuasion played the role of public force, eloquence was necessary. Of what use would it be today, when public force has replaced persuasion. One needs neither art nor metaphor to say such is my pleasure. Jean Jacques Rousseau.
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  12. C. R. Agera (2010). Truth of Freedom: A Study in Ratzinger. Journal of Human Values 16 (2):127-142.
    The title may be understood in three ways. Firstly, the truth under study is the truth about freedom. We speak of the truth of something, in as much as we presume that there are many misconceptions about that something, and it stands in need of clarification. Thus, the many misconceptions about freedom will have to be divested, if freedom is to be rightly grasped. Secondly, in the sense that there is a truth in the core of freedom, indeed, truth is (...)
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  13. Marcus Agnafors (2010). The Ethics of Free Soloing. In Stephen E. Schmid (ed.), Climbing - Philosophy for Everyone: Because It's There. Wiley-Blackwell
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  14. M. M. Agrawal (1991). Consciousness and the Integrated Being: Sartre and Krishnamurti. Indian Institute of Advanced Study and National Pub. House, New Delhi.
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  15. Rex J. Ahdar (2001). Adrift in a Sea of Rights: A Report Prepared for the New Zealand Education Development Foundation. New Zealand Education Development Foundation.
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  16. John Ahrens (1992). Liberty and Nature. International Philosophical Quarterly 32 (4):526-527.
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  17. Amer Al Sabaileh (2013). Between Sanctity and Liberty. Doctor Virtualis 12.
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  18. Roksana Alavi, Female Genital Mutilation: A Capabilities Approach.
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  19. Madeleine Korbel Albright & United States (2000). Focus on the Issues. U.S. Dept. Of State.
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  20. Linda Alcoff (2004). Just Cause: Freedom, Identity, and Rights (Review). Hypatia 19 (3):225-228.
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  21. Larry Alexander (2003). Freedom of Expression as a Human Right. In Tom Campbell, Jeffrey Goldsworthy & Adrienne Stone (eds.), Protecting Human Rights: Instruments and Institutions. OUP Oxford
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  22. S. Alexander (1913). Freedom. Proceedings of the Aristotelian Society 14:322 - 354.
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  23. Wayne F. Allen (1982). Hannah Arendt: Existential Phenomenology and Political Freedom. Philosophy and Social Criticism 9 (2):170-190.
    This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must be subsumed under her (...)
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  24. Brenda Almond (1988). Free and Equal: A Philosophical Examination of Political Values By Richard Norman Oxford University Press, 1987 178 Pp., £6.95. [REVIEW] Philosophy 63 (244):276-.
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  25. Sister Mary Aloysius (1963). Freedom and the “I”. International Philosophical Quarterly 3 (4):571-599.
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  26. J. E. J. Altham (1977). NOZICK, ROBERT Anarchy, State and Utopia. [REVIEW] Philosophy 52:102.
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  27. Andrew Altman (2012). Freedom of Expression and Human Rights Law: The Case of Holocaust Denial. In Mary Kate McGowan Ishani Maitra (ed.), Speech and Harm: Controversies Over Free Speech. 24.
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  28. Andrew Altman (2003). Freedom of Speech and Religion. In LaFollette H. (ed.), The Oxford Handbook of Practical Ethics. Oxford University Press 358.
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  29. Robert Amdur (1980). Scanlon on Freedom of Expression. Philosophy and Public Affairs 9 (3):287-300.
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  30. José Luiz Ames (2009). Liberdade e conflito: o confronto dos desejos como fundamento da ideia de liberdade em Maquiavel. Kriterion: Journal of Philosophy 50 (119):179-196.
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  31. Robert V. Andelson (1970). Genuine Authority is for Freedom. Southern Journal of Philosophy 8 (2-3):251-254.
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  32. Calvin Anderson (1977). I. Ellacuria, "Freedom Made Flesh". [REVIEW] The Thomist 41 (4):610.
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  33. Charles Frank Anderson (1987). Having and Being an Ideal-Self: An Essay at Understanding Un-Iffy Freedom. Dissertation, University of Illinois at Urbana-Champaign
    While discussing pure-libertarianism, hard-determinism, and soft-determinism, the author adopts the latter, not only because he thinks this characterization of freedom accounts best for various common intuitions about freedom, but because this view of freedom is compatible with the determinism that he assumes to be true. ;In chapter two a variety of cases are discussed to reach the following conclusion: the soft-deterministic conception of freedom does not capture what we mean when we say that someone has a free will. This "other (...)
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  34. Clifford Earl Anderson (1974). A Study of Social Freedom. Dissertation, University of Washington
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  35. Erik Anderson (2008). Scientific Essentialism, Could've Done Otherwise, And the Possibility of Freedom. Proceedings of the Xxii World Congress of Philosophy 15:13-20.
    Philosophers concerned with the problem of freedom and determinism differ strikingly over the analysis of the concept of human freedom of the will. Compatibilists and incompatibilists, determinists and indeterminists populate the conceptual landscape with a dizzying array of theories differing in complex and subtle ways. Each of these analyses faces an under-appreciated potential challenge: the challenge from scientific essentialism. Might all traditional analyses of freedom of the will be radically ill-conceived because the concept—the nature of freedom itself—is something discoverable only (...)
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  36. Scott A. Anderson, Coercion as Enforcement.
    This essay provides a positive account of coercion that avoids significant difficulties that have confronted most other recent accounts. It enters this territory by noting a dispute over whether coercion has to manipulate the will of the coercee, or whether direct force inhibiting action (such as manhandling or imprisoning) is itself coercive. Though this dispute may at first seem a mere matter of taxonomic categorization, I argue that this dispute reflects an important divergence in thought about the nature of coercion. (...)
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  37. Susan Leigh Anderson (1981). The Libertarian Conception of Freedom. International Philosophical Quarterly 21 (4):391-404.
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  38. Terry L. Anderson & Donald R. Leal (1994). Freedom and the Environment: Reply to Critics. Critical Review 8 (3):461-465.
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  39. Thomas C. Anderson (1976). Freedom as Supreme Value. Proceedings of the American Catholic Philosophical Association 50:60-71.
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  40. Rachel A. Ankeny (2007). Individual Responsibility and Reproduction. In Rosamond Rhodes, Leslie Francis & Anita Silvers (eds.), The Blackwell Guide to Medical Ethics. Blackwell Pub.
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  41. John J. Ansbro (1969). Individual Freedom in the Hegelian State. Philosophical Studies 18:48-57.
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  42. Ruth Nanda Anshen (1943). Freedom. Its Meaning. Philosophy 18 (70):180-182.
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  43. Arthur Isak Applbaum (2007). Forcing a People to Be Free. Philosophy and Public Affairs 35 (4):359–400.
  44. Thomas Aquinas (2000). God and Human Freedom. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
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  45. David Archard (1993). A. Hamlin and P. Pettit, Eds, "The Good Polity". International Journal of Philosophical Studies:146.
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  46. David Archard (1990). Freedom Not to Be Free: The Case of the Slavery Contract in J. S. Mill's on Liberty. Philosophical Quarterly 40 (161):453-465.
  47. Ben-Oni Ardelean (2012). The Ethics of the Relationship Between Religious and Civil Norms. Kairos: Evangelical Journal of Theology 6 (2):163-174.
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  48. V. Arena (2011). Three Conceptions of Liberty: Roman Sumptuary Legislation. European Journal of Political Theory 10 (3).
  49. Valentina Arena (2011). Roman Sumptuary Legislation: Three Concepts of Liberty. European Journal of Political Theory 10 (4):463-489.
    This article argues that, next to a certain intellectual tradition of Roman liberty, often labelled ‘neo-Roman’ or ‘Republican’, we should also take into account the existence of, at least, two other conceptions of liberty, which have so far remained occluded under the prominence of Cicero’s ideas and the appropriation of them by later thinkers. By analysing the debate in opposition and in favour of sumptuary laws enacted from the 3rd century bc onwards, the article identifies a first notion of liberty (...)
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  50. Ronald C. Arkin (1995). Reactive Robotic Systems. In Michael A. Arbib (ed.), Handbook of Brain Theory and Neural Networks. MIT Press 793--796.
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1 — 50 / 9744