Search results for 'Adrianne Leigh McEvoy' (try it on Scholar)

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  1. Adrianne Leigh McEvoy (ed.) (2011). Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
    One WHY LOVERS CAN'T BE FRIENDS James Conlon That one's spouse is also one's closest friend is a common claim and seems innocent enough. ...
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  2.  6
    Stephen E. Wear, William H. Coles, Anthony H. Szczygiel, Adrianne McEvoy & Carl C. Pegels (1998). Patenting Medical and Surgical Techniques: An Ethical-Legal Analysis. Journal of Medicine and Philosophy 23 (1):75 – 97.
    Considerable controversy has recently arisen regarding the patenting of medical and surgical processes in the United States. One such patent, viz. for a "chevron" incision used in ophthalmologic surgery, has especially occasioned heated response including a major, condemnatory ethics policy statement from the American Medical Association as well as federal legislation denying patent protection for most uses of a patented medical or surgical procedure. This article identifies and discusses the major legal, ethical and public policy considerations offered by proponents and (...)
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  3. Marian Hobson, J. T. A. Leigh, Robert Wokler & R. A. Leigh (1992). Rousseau & the Eighteenth Century Essays in Memory of R. A. Leigh. Monograph Collection (Matt - Pseudo).
     
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  4.  20
    Graham E. Leigh (2013). A Proof-Theoretic Account of Classical Principles of Truth. Annals of Pure and Applied Logic 164 (10):1009-1024.
    This paper explores the interface between principles of self-applicable truth and classical logic. To this end, the proof-theoretic strength of a number of axiomatic theories of truth over intuitionistic logic is determined. The theories considered correspond to the maximal consistent collections of fifteen truth-theoretic principles as isolated in Leigh and Rathjen.
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  5.  4
    James McEvoy (2016). The Conversation's the Thing: The Gospel in Australian Culture. Australasian Catholic Record, The 93 (1):68.
    McEvoy, James There's something distinctive about Australia, not only about its landscape, its vegetation, its wildlife, and its history, but also about the patterns of life and understanding that we, the country's human inhabitants, have developed together. There's something distinctive about Australian culture.
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  6.  28
    Bernadette Bensaude-Vincent, Jan Golinski, Lissa Roberts & John McEvoy (2012). Historiography in a Metaphysical Mode. Metascience 21 (1):41-57.
    Historiography in a metaphysical mode Content Type Journal Article Pages 1-17 DOI 10.1007/s11016-011-9524-6 Authors Bernadette Bensaude-Vincent, CETCOPRA/Université Paris 1-Panthéon-Sorbonne, 17 Rue de la Sorbonne, 75231 Paris Cedex05, France Jan Golinski, Department of History, University of New Hampshire, 20 Academic Way, Durham, NH 03824, USA Lissa L. Roberts, Department of Science, Technology and Policy Studies (STePS), University of Twente, Postbox 217, 7500 AE Enschede, The Netherlands John McEvoy, Department of Philosophy, University of Cincinnati, Cincinnati, OH 45221, USA Journal Metascience Online (...)
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  7.  3
    James McEvoy (2014). The Theological Notion of the Human Person: A Conversation Between the Theology of Karl Rahner and the Philosophy of John Macmurray [Book Review]. Australasian Catholic Record, The 91 (3):374.
    McEvoy, James Review of: The theological notion of the human person: A conversation between the theology of Karl Rahner and the philosophy of John Macmurray, by Gregory Brett, pp. 288, US$93.95.
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  8. R. A. Leigh (1990). Unsolved Problems in the Bibliography of J.-J. Rousseau. Cambridge ;Cambridge University Press.
    Philosophers and historians of the French Revolution have seen Rousseau's influence as the decisive link between the doctrines of the Enlightenment and the practice of its revolutionary disciples. Professor Leigh here addresses the bibliographical foundations of that question, without which all attempts to settle it in the past have lacked authority. Introducing the most advanced techniques to identify variant and pirate editions of Rousseau's writings, he establishes that there were at least 28 separate imprints and an additional 12 reprints (...)
     
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  9.  14
    James McEvoy (2000). Robert Grosseteste. OUP Usa.
    Robert Grosseteste was the initiator of the English scientific tradition, one of the first chancellors of Oxford University, and a famous teacher and commentator on the newly discovered works of Aristotle. In this book, James McEvoy provides the first general, inclusive overview of the entire range of Grosseteste's massive intellectual achievement.
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  10.  17
    Graham E. Leigh & Carlo Nicolai (2013). Axiomatic Truth, Syntax and Metatheoretic Reasoning. Review of Symbolic Logic 6 (4):613-636.
    Following recent developments in the literature on axiomatic theories of truth, we investigate an alternative to the widespread habit of formalizing the syntax of the object-language into the object-language itself. We first argue for the proposed revision, elaborating philosophical evidences in favor of it. Secondly, we present a general framework for axiomatic theories of truth with theories of syntax. Different choices of the object theory O will be considered. Moreover, some strengthenings of these theories will be introduced: we will consider (...)
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  11.  32
    Leon Horsten, Graham E. Leigh, Hannes Leitgeb & Philip Welch (2012). Revision Revisited. Review of Symbolic Logic 5 (4):642-664.
    This article explores ways in which the Revision Theory of Truth can be expressed in the object language. In particular, we investigate the extent to which semantic deficiency, stable truth, and nearly stable truth can be so expressed, and we study different axiomatic systems for the Revision Theory of Truth.
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  12.  18
    Graham Emil Leigh & Michael Rathjen (2010). An Ordinal Analysis for Theories of Self-Referential Truth. Archive for Mathematical Logic 49 (2):213-247.
    The first attempt at a systematic approach to axiomatic theories of truth was undertaken by Friedman and Sheard (Ann Pure Appl Log 33:1–21, 1987). There twelve principles consisting of axioms, axiom schemata and rules of inference, each embodying a reasonable property of truth were isolated for study. Working with a base theory of truth conservative over PA, Friedman and Sheard raised the following questions. Which subsets of the Optional Axioms are consistent over the base theory? What are the proof-theoretic strengths (...)
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  13. Rex Ahdar & Ian Leigh (2005). Religious Freedom in the Liberal State. OUP Oxford.
    There is a growing recognition of the challenge that religions pose for pluralist, multicultural democracies. 'Fundamentalist' beliefs and practices test the limits of religious freedom, and seem to contradict the very basis on which liberal states protect religious liberty. Religions, moreover, are often associated with intolerance and persecution, yet insist upon religious liberty for themselves. This book inverts these stereotypes by presenting a sustained critique of how religious liberty ought to be understood in liberal legal systems and develops an alternative, (...)
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  14. Kevin McEvoy (1985). Jumps of Quasi-Minimal Enumeration Degrees. Journal of Symbolic Logic 50 (3):839-848.
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  15. Kevin McEvoy & S. Barry Cooper (1985). On Minimal Pairs of Enumeration Degrees. Journal of Symbolic Logic 50 (4):983-1001.
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  16.  23
    Fiona Leigh (2010). Being and Power in Plato's Sophist. Apeiron 43 (1):63-85.
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  17.  67
    Mark McEvoy (2012). Platonism and the 'Epistemic Role Puzzle'. Philosophia Mathematica 20 (3):289-304.
    Jody Azzouni has offered the following argument against the existence of mathematical entities: if, as it seems, mathematical entities play no role in mathematical practice, we therefore have no reason to believe in them. I consider this argument as it applies to mathematical platonism, and argue that it does not present a legitimate novel challenge to platonism. I also assess Azzouni's use of the ‘epistemic role puzzle’ (ERP) to undermine the platonist's alleged parallel between skepticism about mathematical entities and external-world (...)
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  18.  25
    Mark McEvoy (2013). Causal Tracking Reliabilism and the Lottery Problem. Grazer Philosophische Studien 86 (1):73-92.
    The lottery problem is often regarded as a successful counterexample to reliabilism. The process of forming your true belief that your ticket has lost solely on the basis of considering the odds is, from a purely probabilistic viewpoint, much more reliable than the process of forming a true belief that you have lost by reading the results in a normally reliable newspaper. Reliabilism thus seems forced, counterintuitively, to count the former process as knowledge if it so counts the latter process. (...)
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  19.  6
    Jennifer Leigh & Sandra Waddock (2006). The Emergence of Total Responsibility Management Systems: J. Sainsbury's (Plc) Voluntary Responsibility Management Systems for Global Food Retail Supply Chains. Business and Society Review 111 (4):409-426.
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  20.  54
    Fiona Leigh (2012). Modes of Being at Sophist 255c-E. Phronesis 57 (1):1-28.
    Abstract I argue for a new interpretation of the argument for the non-identity of Being and Difference at Sophist 255c-e, which turns on a distinction between modes of being a property. Though indebted to Frede (1967), the distinction differs from his in an important respect: What distinguishes the modes is not the subject's relation to itself or to something numerically distinct, but whether it constitutes or conforms to the specification of some property. Thus my view, but not his, allows self-participation (...)
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  21.  32
    Mark McEvoy (2014). Causal Tracking Reliabilism and the Gettier Problem. Synthese 191 (17):4115-4130.
    This paper argues that reliabilism can handle Gettier cases once it restricts knowledge producing reliable processes to those that involve a suitable causal link between the subject’s belief and the fact it references. Causal tracking reliabilism (as this version of reliabilism is called) also avoids the problems that refuted the causal theory of knowledge, along with problems besetting more contemporary theories (such as virtue reliabilism and the “safety” account of knowledge). Finally, causal tracking reliabilism allows for a response to Linda (...)
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  22.  37
    John G. McEvoy (1981). Selected Philosophical Papers of Robert Boyle. Teaching Philosophy 4 (2):193-194.
  23.  54
    Mark McEvoy (2008). The Epistemological Status of Computer-Assisted Proofs. Philosophia Mathematica 16 (3):374-387.
    Several high-profile mathematical problems have been solved in recent decades by computer-assisted proofs. Some philosophers have argued that such proofs are a posteriori on the grounds that some such proofs are unsurveyable; that our warrant for accepting these proofs involves empirical claims about the reliability of computers; that there might be errors in the computer or program executing the proof; and that appeal to computer introduces into a proof an experimental element. I argue that none of these arguments withstands scrutiny, (...)
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  24.  85
    Mark McEvoy (2005). Belief-Independent Processes and the Generality Problem for Reliabilism. Dialectica 59 (1):19–35.
    The Generality Problem for process reliabilism is to outline a procedure for determining when two beliefs are produced by the same process, in such a way as to avoid, on the one hand, individuating process types so narrowly that each type is instantiated only once, or, on the other hand, individuating them so broadly that beliefs that have different epistemic statuses are subsumed under the same process type. In this paper, I offer a solution to the problem which takes belief‐independent (...)
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  25.  63
    Mark McEvoy (2009). The Lottery Puzzle and Pritchard's Safety Analysis of Knowledge. Journal of Philosophical Research 34:7-20.
    Duncan Pritchard's version of the safety analysis of knowledge has it that for all contingent propositions, p, S knows that p iff S believes that p, p is true, and (the “safety principle”) in most nearby worlds in which S forms his belief in the same way as in the actual world, S believes that p only if p is true. Among the other virtues claimed by Pritchard for this view is its supposed ability to solve a version of the (...)
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  26.  40
    Ian Leigh (2011). Damned If They Do, Damned If They Don't: The European Court of Human Rights and the Protection of Religion From Attack. Res Publica 17 (1):55-73.
    The approach of the European Court of Human Rights to cases of religiously offensive expression is inconsistent and unsatisfactory. A critical analysis of the Court’s jurisprudence on blasphemy, religious insult and religious hatred identifies three problems with its approach in this field. These are: the embellishment and over-emphasis of freedom of religion, the use of the margin of appreciation and the devaluing of some forms of offensive speech. Nevertheless, it is possible to defend a more coherent approach to the limitation (...)
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  27.  12
    Graham E. Leigh & Michael Rathjen (2012). The Friedman—Sheard Programme in Intuitionistic Logic. Journal of Symbolic Logic 77 (3):777-806.
    This paper compares the roles classical and intuitionistic logic play in restricting the free use of truth principles in arithmetic. We consider fifteen of the most commonly used axiomatic principles of truth and classify every subset of them as either consistent or inconsistent over a weak purely intuitionistic theory of truth.
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  28.  95
    Mark McEvoy (2007). Kitcher, Mathematical Intuition, and Experience. Philosophia Mathematica 15 (2):227-237.
    Mathematical apriorists sometimes hold that our non-derived mathematical beliefs are warranted by mathematical intuition. Against this, Philip Kitcher has argued that if we had the experience of encountering mathematical experts who insisted that an intuition-produced belief was mistaken, this would undermine that belief. Since this would be a case of experience undermining the warrant provided by intuition, such warrant cannot be a priori.I argue that this leaves untouched a conception of intuition as merely an aspect of our ordinary ability to (...)
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  29.  10
    Peter Leigh (2005). The Ecological Crisis, the Human Condition, and Community-Based Restoration as an Instrument for its Cure. Ethics in Science and Environmental Politics 2005:3-15.
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  30.  8
    James Leigh & Stella Behar (1996). Georges Perec: Ecrire pour ne pas dire. Substance 25 (3):159.
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  31. Dawn Elm, Ellen Kennedy & Leigh Leigh (2001). Determinants of Moral Reasoning: Sex Role Orientation, Gender, and Academic Factors. Business and Society 40 (3):241-265.
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  32.  64
    Mark McEvoy (2013). Does The Necessity of Mathematical Truths Imply Their Apriority? Pacific Philosophical Quarterly 94 (4):431-445.
    It is sometimes argued that mathematical knowledge must be a priori, since mathematical truths are necessary, and experience tells us only what is true, not what must be true. This argument can be undermined either by showing that experience can yield knowledge of the necessity of some truths, or by arguing that mathematical theorems are contingent. Recent work by Albert Casullo and Timothy Williamson argues (or can be used to argue) the first of these lines; W. V. Quine and Hartry (...)
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  33. John Haldane, James Mcevoy, Michael Dunne, Fergus Kerr, Brian Davies & Robert Pasnau (2004). Mind, Metaphysics and Value in the Thomistic and Analytical Traditions. Philosophical Quarterly 54 (216):469-473.
     
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  34.  25
    Egbert Leigh (1993). A Péguy Special Issue? The Chesterton Review 19 (4):581-581.
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  35.  25
    Egbert Leigh (2008). On Tolkien's Sense of Landscape and Other Matters. The Chesterton Review 34 (1-2):411-411.
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  36.  1
    John G. McEvoy (1997). Positivism, Whiggism, and the Chemical Revolution: A Study in the Historiography of Chemistry. History of Science 35 (107):1-33.
  37.  14
    Vivien Leigh (1972). Self-Dual Sets of Unary and Binary Connectives for the 3-Valued Propositional Calculus. Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 18 (13-15):201-204.
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  38.  24
    Egbert Leigh (2005). The Importance of Our Jewish Heritage. The Chesterton Review 31 (1/2):249-250.
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  39.  30
    Graham Emil Leigh (2010). Five Papers on Axiomatic Theories of Truth. Bulletin of Symbolic Logic 16 (3):424-428.
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  40.  37
    J. McEvoy (1980). Paul of Venice. Philosophical Studies 27:338-339.
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  41.  23
    Mark Mcevoy (2005). Mathematical Apriorism and Warrant: A Reliabilist-Platonist Account. Philosophical Forum 36 (4):399–417.
    Mathematical apriorism holds that mathematical truths must be established using a priori processes. Against this, it has been argued that apparently a priori mathematical processes can, under certain circumstances, fail to warrant the beliefs they produce; this shows that these warrants depend on contingent features of the contexts in which they are used. They thus cannot be a priori. -/- In this paper I develop a position that combines a reliabilist version of mathematical apriorism with a platonistic view of mathematical (...)
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  42.  22
    John McEvoy (1984). Witch-Hunting, Magic, and the New Philosophy. Teaching Philosophy 7 (1):66-70.
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  43.  25
    Mark McEvoy (2009). Safety, The Lottery Puzzle, and Misprinted Lottery Results. Journal of Philosophical Research 34:47-49.
  44.  47
    Fiona Leigh (2007). Platonic Dialogue, Maieutic Method and Critical Thinking. Journal of Philosophy of Education 41 (3):309–323.
    In this paper I offer a reading of one of Plato's later works, the Sophist, that reveals it to be informed by principles comparable on the face of it with those that have emerged recently in the field of critical thinking. As a development of the famous Socratic method of his teacher, I argue, Plato deployed his own pedagogical method, a ‘mid‐wifely’ or ‘maieutic’ method, in the Sophist. In contrast to the Socratic method, the sole aim of this method is (...)
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  45.  6
    James Leigh (1977). A Reader's Guide to "Circus" and "Codex". Substance 6 (17):27.
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  46.  20
    Egbert G. Leigh (1999). Christian Reunion and Jewish-Christian Dialogue. The Chesterton Review 25 (4):562-562.
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  47.  9
    Mark McEvoy (2004). Is Reliabilism Compatible with Mathematical Knowledge? Philosophical Forum 35 (4):423-437.
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  48.  16
    James McEvoy (2005). Lost Icons: Reflections on Cultural Bereavement [Book Review]. The Australasian Catholic Record 82 (2):243.
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  49.  32
    John G. McEvoy (1975). A "Revolutionary" Philosophy of Science: Feyerabend and the Degeneration of Critical Rationalism Into Sceptical Fallibilism. Philosophy of Science 42 (1):49-66.
  50.  36
    James McEvoy (1984). Plato and The Wisdom of Egypt. Irish Philosophical Journal 1 (2):1-24.
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