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

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  1.  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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  2.  77
    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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  3.  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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  4.  23
    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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  5.  10
    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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  6.  7
    John G. McEvoy (1981). Selected Philosophical Papers of Robert Boyle. Teaching Philosophy 4 (2):193-194.
  7.  6
    J. McEvoy (1987). Early Medieval Philosophy (480–1150). Philosophical Studies 31:427-429.
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  8.  6
    John McEvoy (1984). Witch-Hunting, Magic, and the New Philosophy. Teaching Philosophy 7 (1):66-70.
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  9.  45
    Kevin McEvoy (1985). Jumps of Quasi-Minimal Enumeration Degrees. Journal of Symbolic Logic 50 (3):839-848.
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  10.  35
    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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  11.  78
    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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  12.  50
    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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  13.  47
    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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  14.  5
    James McEvoy (1976). Iohannis Buridani Tractatus De Consequentiis. Édition Critique. Philosophical Studies 25:311-312.
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  15.  13
    Mark McEvoy (2009). Safety, The Lottery Puzzle, and Misprinted Lottery Results. Journal of Philosophical Research 34:47-49.
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  16.  44
    Kevin McEvoy & S. Barry Cooper (1985). On Minimal Pairs of Enumeration Degrees. Journal of Symbolic Logic 50 (4):983-1001.
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  17.  61
    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. John G. McEvoy (1997). Positivism, Whiggism, and the Chemical Revolution: A Study in the Historiography of Chemistry. History of Science 35 (107):1-33.
     
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  19.  4
    J. McEvoy (1987). The Metaphysical Thought of Godfrey of Fontaines. Philosophical Studies 31:425-426.
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  20.  26
    James McEvoy (1984). Plato and The Wisdom of Egypt. Irish Philosophical Journal 1 (2):1-24.
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  21.  15
    Mark McEvoy (2007). Deflating Existential Consequence: A Case for Nominalism. By Jody Azzouni. Metaphilosophy 38 (2-3):344–350.
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  22. John Mcevoy (2000). Perspectives on Priestley's Science. Enlightenment and Dissent 19:60-77.
  23.  18
    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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  24.  3
    J. McEvoy (1980). Anselm and Talking About God. Philosophical Studies 27:336-338.
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  25.  44
    Mark McEvoy (2013). Experimental Mathematics, Computers and the a Priori. Synthese 190 (3):397-412.
    In recent decades, experimental mathematics has emerged as a new branch of mathematics. This new branch is defined less by its subject matter, and more by its use of computer assisted reasoning. Experimental mathematics uses a variety of computer assisted approaches to verify or prove mathematical hypotheses. For example, there is “number crunching” such as searching for very large Mersenne primes, and showing that the Goldbach conjecture holds for all even numbers less than 2 × 1018. There are “verifications” of (...)
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  26.  2
    J. McEvoy (1987). Metaphysical Themes in Thomas Aquinas. Philosophical Studies 31:423-424.
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  27.  8
    James McEvoy (1981). Questions of Authenticity and Chronology Concerning Works Attributed to Robert Grosseteste and Edited 1940-1980 (I). Bulletin de Philosophie Medievale 23 (1):64-90.
  28.  37
    James McEvoy (1978). The Metaphysics of Light in the Middle Ages. Philosophical Studies 26:126-145.
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  29.  5
    Mark McEvoy (2004). Is Reliabilism Compatible with Mathematical Knowledge? Philosophical Forum 35 (4):423-437.
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  30.  65
    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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  31.  29
    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.
  32.  5
    J. McEvoy (1987). Le Problème de l'Existence de Dieu Dans les Écrits de S. Thomas d'Aquin. Philosophical Studies 31:420-421.
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  33.  22
    James McEvoy (1984). St. Augustine's Account of Time and Wittgenstein's Criticisms. Review of Metaphysics 37 (3):547 - 577.
  34.  19
    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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  35.  29
    James McEvoy (2006). The Theory of Friendship in Erasmus and Thomas More. American Catholic Philosophical Quarterly 80 (2):227-252.
    The foundation of humanist friendship and its purpose lay in the sharing of the Christian faith accompanied by the love of classical letters. The ideas of Erasmus concerning friendship are best developed in his Adagia, and thus in relationship to the ancient proverbs on the subject. The approval given by him to the classical, humanistic ideal of noble, virtuous, equal, and lasting friendship contrasts with Thomas More’s traditional conception of friendship which derived directly from Christian sources. More held that the (...)
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  36.  55
    Mark McEvoy (2008). Review of Paul Boghossian, Fear of Knowledge. [REVIEW] Metaphilosophy 39 (1):144–150.
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  37.  9
    Mark McEvoy (2005). The Internalist Counterexample to Reliabilism. Southwest Philosophy Review 21 (1):179-187.
    An unadorned form of process reliabilism (UPR) contends that knowledge is true belief, produced by a reliable process, undefeated by a more reliable process. There is no requirement that one know that one’s belief meets this requirement; that it actually does so is sufficient. An integral aspect of UPR, then, is the rejection of the KK thesis. One popular method of showing the implausibility of UPR is to specify a case where a subject satisfies all of UPR’s conditions on knowledge (...)
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  38.  8
    James McEvoy (1982). Boethius. The Consolations of Music, Logic, Theology, and Philosophy. Philosophical Studies 29:335-337.
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  39.  5
    Chad Joseph McEvoy (2002). A Consideration of Human Xenophobia and Ethnocentrism From a Sociobiological Perspective. Human Rights Review 3 (3):39-49.
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  40.  2
    J. Mcevoy (1986). Anima Una Et Cor Unum. Recherches de Theologie Et Philosophie Medievales 53:40-92.
  41.  7
    F. M. Akeroyd, D. Baird, T. Benfey, P. Duhem, R. B. King, J. Kovac, J. G. Mcevoy, J. Morrell, R. K. Nesbet & J. L. Ramsey (2000). Authors Index Volume 2. Foundations of Chemistry 2 (265).
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  42.  7
    J. McEvoy (1975). Les Quaestiones in Librum de Causis Attribuées À Henri de Gand. Philosophical Studies 24:262-263.
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  43.  7
    J. McEvoy (1975). La Bibliothèque du Philosophe Médiéviste. Philosophical Studies 24:256-257.
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  44.  17
    Mark McEvoy (2007). Should Analytic Epistemology Be Replaced By Ameliorative Psychology? Southwest Philosophy Review 23 (1):163-171.
    Michael Bishop and J.D.Trout have recently argued that analytic epistemology is incapable of incorporating insights from experimental psychology, and that while an acceptable epistemology should be normative, analytic epistemology lacks normativity. For these reasons, they urge that analytic epistemology should be replaced by what they call “ameliorative psychology”: a view that draws on empirical findings in psychology in order to help people become better reasoners. In this paper, I argue that analytic epistemology does not need to be replaced, as it (...)
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  45. J. J. McEvoy (1982). The Philosophy of Robert Grosseteste. Oxford University Press.
    Setting the thought of Robert Grosseteste within the broader context of the intellectual, religious, and social movements of his time, this study elucidates the evolution of his ideas on topics ranging from the mathematical laws that govern the movement of bodies, God as the mathematical Creator, and human knowledge, to religious experience and the place of humanity within the social, natural, and providential orders.
     
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  46.  27
    John G. McEvoy (2000). In Search of the Chemical Revolution: Interpretive Strategies in the History of Chemistry. Foundations of Chemistry 2 (1):47-73.
    In recent years the Chemical Revolution has become a renewed focus of interest among historians of science. This interest isshaped by interpretive strategies associated with the emergence anddevelopment of the discipline of the history of science. The disciplineoccupies a contested intellectual terrain formed in part by thedevelopment and cultural entanglements of science itself. Threestages in this development are analyzed in this paper. Theinterpretive strategies that characterized each stage are elucidatedand traced to the disciplinary interests that gave rise to them. Whilepositivists (...)
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  47.  1
    J. McEvoy (1987). Études Philosophiques, Collection Essas. Philosophical Studies 31:421-422.
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  48.  2
    Sebastian T. McEvoy (1991). Issues in Common Law Pleading and Ancient Rhetoric. Argumentation 5 (3):245-261.
    The concepts of issue and status are more different than is currently assumed. Apart from differences between the classifications of statements they are related to, there are differences between their definitions. The respective functions of pleadings and of inventio account for most of these differences.
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  49.  1
    James McEvoy (1987). The Religious Dimension of Human Reason. Philosophical Studies 31:84-97.
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  50.  1
    James Mcevoy (1989). Philosophie Im Mittelalter. Entwicklungslinien Und Paradigmen. Irish Philosophical Journal 6 (1):169-170.
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