Search results for 'Allan Macgregor Munn' (try it on Scholar)

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  1.  40
    Allan Macgregor Munn (1960). Free-Will And Determinism. University Of Toronto Press,.
  2. Geddes Macgregor & John Wesley Robb (1962). Readings in Religious Philosophy [by] Geddes Macgregor [and] J. Wesley Robb. [Under the Editorship of Lucius Garvin]. Houghton Mifflin.
     
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  3.  23
    R. J. C. Burgener (1964). Book Review:Free Will and Determinism Allan M. Munn. [REVIEW] Philosophy of Science 31 (2):188-.
  4.  8
    Arnulf Zweig (1962). Book Review:Free-Will and Determinism. Allan M. Munn. [REVIEW] Ethics 72 (3):220-.
  5. Barbara Leigh Smith, Jean MacGregor, Roberta Matthews & Faith Gabelnick (2009). Learning Communities : Reforming Undergraduate Education. Jossey-Bass.
    _Learning Communities_ is a groundbreaking book that shows how learning communities can be a flexible and effective approach to enhancing student learning, promoting curricular coherence, and revitalizing faculty. Written by Barbara Leigh Smith, Jean MacGregor, Roberta S. Matthews, and Faith Gabelnick¾acclaimed national leaders in the learning communities movement¾this important book provides the historical, conceptual, and philosophical context for LCs and clearly demonstrates that they can be a key element in institutional transformation.
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  6.  43
    Kevin Connolly, Aaron Henry, Zoe Jenkin & Andrew MacGregor, Multisensory Integration Workshop: Question One.
    This is an excerpt from a report on the workshop on multisensory integration at the University of Toronto, on May 9th and 10th, 2014, written by Kevin Connolly, Aaron Henry, Zoe Jenkin, and Andrew MacGregor, and available at: http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This excerpt explores the question: What is multisensory integration?
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  7. David MacGregor (1998). Hegel and Marx After the Fall of Communism. University of Wales Press.
    The collapse of the Soviet Empire led many to think that communism and perhaps socialism were no longer relevant to the modern world. _Hegel and Marx After the Fall of Communism _presents a balanced discussion for and against the validity of the arguments of two of the most important political philosophers of all time, Georg Wilhelm Friedrich Hegel and Karl Marx. David MacGregor reinterprets Hegel and Marx’s philosophies, setting out key events in their lives against a backdrop of historical (...)
     
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  8.  34
    Kevin Connolly, Aaron Henry, Zoe Jenkin & Andrew MacGregor, Multisensory Integration Workshop: Question Two.
    This is an excerpt from a report on the workshop on multisensory integration at the University of Toronto, on May 9th and 10th, 2014, written by Kevin Connolly, Aaron Henry, Zoe Jenkin, and Andrew MacGregor, and available at: http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This excerpt explores the question: Do multisensory percepts involve emergent features?
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  9.  30
    Kevin Connolly, Aaron Henry, Zoe Jenkin & Andrew MacGregor, Multisensory Integration Workshop: Question Three.
    This is an excerpt from a report on the workshop on multisensory integration at the University of Toronto, on May 9th and 10th, 2014, written by Kevin Connolly, Aaron Henry, Zoe Jenkin, and Andrew MacGregor, and available at: http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This excerpt explores the question: What can multisensory processing tell us about multisensory awareness?
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  10. Barbara Leigh Smith, Jean MacGregor, Roberta Matthews & Faith Gabelnick (2004). Learning Communities : Reforming Undergraduate Education. Jossey-Bass.
    _Learning Communities_ is a groundbreaking book that shows how learning communities can be a flexible and effective approach to enhancing student learning, promoting curricular coherence, and revitalizing faculty. Written by Barbara Leigh Smith, Jean MacGregor, Roberta S. Matthews, and Faith Gabelnick¾acclaimed national leaders in the learning communities movement¾this important book provides the historical, conceptual, and philosophical context for LCs and clearly demonstrates that they can be a key element in institutional transformation.
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  11.  22
    Kevin Connolly, Aaron Henry, Zoe Jenkin & Andrew MacGregor, Multisensory Integration Workshop: Question Four.
    This is an excerpt from a report on the workshop on multisensory integration at the University of Toronto, on May 9th and 10th, 2014, written by Kevin Connolly, Aaron Henry, Zoe Jenkin, and Andrew MacGregor, and available at: http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This excerpt explores the question: Is language processing a special kind of multisensory integration?
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  12.  19
    Kevin Connolly, Aaron Henry, Zoe Jenkin & Andrew MacGregor, Multisensory Integration Workshop: Question Five.
    This is an excerpt from a report on the workshop on multisensory integration at the University of Toronto, on May 9th and 10th, 2014, written by Kevin Connolly, Aaron Henry, Zoe Jenkin, and Andrew MacGregor, and available at: http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This excerpt explores the question: What is the purpose of multisensory integration?
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  13.  11
    George Allan (2012). In Defense of Secularizing Whitehead. Process Studies 39 (2):319-333.
    This essay responds to Lewis Ford’s “Allan’s Atheism,” in which he assesses a recent essay of mine that finds God an unnecessary and indeed coherence-destroying addition to Process and Reality. I clarify my position by showing how Whitehead’s notions of physical purpose and aesthetic determination adequately account for the novelty required for an actual occasion’s concrescence and for increases in achieved value. I then criticize Ford’s claim that genuine novelties must have a divine origin and that in Adventures of (...)
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  14.  1
    Pierre Allan & Alexis Keller (2006). The Concept of a Just Peace, or Achieving Peace Through Recognition, Renouncement, and Rule. In What is a Just Peace? OUP Oxford
    In this concluding chapter, Allan and Keller posit that Just Peace should be defined as a process resting on four necessary and sufficient conditions: thin recognition whereby the other is accepted as autonomous; thick recognition whereby identities need to be accounted for; renouncement, requiring significant sacrifices from all parties; and rule, the objectification of a Just Peace by a ‘text’ requiring a common language respecting the identities of each, and defining their rights and duties. This approach, based on a (...)
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  15. Pierre Allan (2006). Measuring International Ethics: A Moral Scale of War, Peace, Justice, and Global Care. In What is a Just Peace? OUP Oxford
    This chapter distinguishes Just Peace from its closest ‘moral’ neighbours — a stable peace and positive peace. Drawing on both consequentialist and deontological considerations, Allan develops an international ethical scale to evaluate different acts from a moral standpoint, with different levels of conflict as the baseline of ethical behavior. The more extreme the discord, the worse it is considered on the scale; the more harmonious, the better. Arguing that absolute unhappiness and absolute happiness are not of this world, (...) presents eight intermediary moral situations, each being superseded by the next one in ethical terms: genocide, war, non-war, Just War, stable peace, Just Peace, positive peace, and Global Care. He develops an ethic of ‘global care’ based on feminist theories of care, religious and secular declarations on a global ethic, evolutionary theory arguments, and a critique of a liberal human rights approach. (shrink)
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  16. T. R. S. Allan (2015). The Sovereignty of Law: Freedom Constitution and Common Law. Oxford University Press Uk.
    The Sovereignty of Law presents Trevor Allan's most recent and fully elaborated defence of common law constitutionalism - an account of the unwritten or non-codified constitution as a complex articulation of legal and moral principles, defining what in the British context are the requirements of the rule of law. The British constitution is conceived as a coherent set of fundamental principles of the rule of law, legislative supremacy, and separation of powers. These principles.
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  17. Geddes MacGregor (1966). God Beyond Doubt. Philadelphia, Lippincott.
    A DEFENSE OF MYSTICAL EXPERIENCE IN THE FACE OF THE SKEPTICAL ATTACKS OF CONTEMPORARY PHILOSOPHERS. MACGREGOR SUGGESTS THAT OFF ONE EDGE OF ORDINARY CONSCIOUSNESS IS THE UNCONSCIOUS OF PSYCHOANALYSIS, AND OFF THE OPPOSITE EDGE IS MYSTICAL EXPERIENCE. JUST AS ONE GETS TO ONE’S UNCONSCIOUS ONLY UNDER SPECIAL CONDITIONS, SO ONE GETS TO MYSTICAL EXPERIENCE ONLY UNDER SPECIAL CONDITIONS--THE CONDITIONS OF INTENSE DOUBT AND DESPAIR OR WHAT MACGREGOR CALLS THE "SKEPTICAL EDGE." (BP).
     
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  18.  15
    Allan Walter Campbell (1990). Dictionary of Religion and Theology," by Geddes MacGregor; and "Apostles Extraordinary: A Celebration of Saints and Sinners," by Geddes MacGregor". The Chesterton Review 16 (2):95-98.
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  19. C. W. Munn (2001). Debt, Debtors and Difficulties. Studies in Christian Ethics 14 (1):9-16.
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  20.  67
    Oskar MacGregor & Mike McNamee (2010). Philosophy on Steroids: A Reply. Theoretical Medicine and Bioethics 31 (6):401-410.
    Brent Kious has recently attacked several arguments generally adduced to support anti-doping in sports, which are widely supported by the sports medicine fraternity, international sports federations, and international governments. We show that his attack does not succeed for a variety of reasons. First, it uses an overly inclusive definition of doping at odds with the WADA definition, which has global, if somewhat contentious, currency. Second, it seriously misconstrues the position it attacks, rendering the attack without force against a more balanced (...)
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  21.  29
    Ingvar Johansson, Barry Smith, Katherine Munn, Nikoloz Tsikolia, Kathleen Elsner, Dominikus Ernst & Dirk Siebert (2005). Functional Anatomy: A Taxonomic Proposal. Acta Biotheoretica 53 (3):153-166.
    It is argued that medical science requires a classificatory system that (a) puts functions in the taxonomic center and (b) does justice ontologically to the difference between the processes which are the realizations of functions and the objects which are their bearers. We propose formulae for constructing such a system and describe some of its benefits. The arguments are general enough to be of interest to all the life sciences.
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  22.  47
    Keith Allan (2001). Natural Language Semantics. Blackwell.
    This volume offers a general introduction to the field of semantics and provides coverage of the main perspectives.
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  23.  59
    D. J. Allan (1938). Critical Notices. Mind 47 (185):73-80.
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  24. Sarah Allan, Crispin Williams & Laozi (eds.) (2000). The Guodian Laozi: Proceedings of the International Conference, Dartmouth College, May 1998. Society for the Study of Early China and Institute of East Asian Studies, University of California.
     
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  25.  87
    D. A. Allan (1961). Museums and the Modern World. Diogenes 9 (34):108-127.
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  26.  12
    Alfred Allan & A. Love (eds.) (2010). Ethical Practice in Psychology: Reflections From the Creators of the Aps Code of Ethics. John Wiley.
    Close-up insights on how experts in the field are re-interpreting ethical principles to create workable policies for today and tomorrow, from the creators of ...
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  27. Derek Allan (2001). Literature and Reality. Journal of European Studies 31 (122):143-156.
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  28.  49
    Duncan MacGregor (1881). Reflex Effects of Extempore Speaking. Mind 6 (24):546-551.
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  29.  43
    Denison Maurice Allan (1942). Are Ideas Physical? Journal of Philosophy 39 (24):645-654.
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  30.  31
    Sherilyn MacGregor (2004). Reading the Earth Charter: Cosmopolitan Environmental Citizenship or Light Green Politics as Usual? Ethics, Place and Environment 7 (1 & 2):85 – 96.
    This paper offers two possible readings of the Earth Charter that are informed by current scholarship in the field of environmental politics. The first reading finds much in the document to suggest congruence with emerging discourses of cosmopolitanism and global environmental citizenship. The second reading, a more sceptical one, identifies aspects of the Earth Charter that seem more resonant with depoliticizing United Nations-style light green globalism than with an inclusive ethical vision of environmentalism. After setting out these two readings, I (...)
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  31.  96
    George Allan (2001). Whiteheadian Recollection. Journal of Speculative Philosophy 15 (3):214-227.
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  32. David MacGregor (1992). Hegel, Marx, and the English State. Westview Press.
  33.  38
    D. J. Allan (1949). Critical Notices. Mind 58 (229):73-80.
    Love's bitter fruits: Martha C. Nussbaum The Therapy of Desire: Theory and Practice in Hellenistic Ethics.Max Horkheimer, Between Philosophy and Social Science: Selected Early Writings.
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  34.  52
    Sherilyn MacGregor (2004). From Care to Citizenship: Calling Ecofeminism Back to Politics. Ethics and the Environment 9 (1):56-84.
    : Although there are important aspects of ecofeminist valuations of women's caring, a greater degree of skepticism than is now found in ecofeminist scholarship is in order. In this article I argue that there are political risks in celebrating women's association with caring, as both an ethic and a practice, and in reducing women's ethico-political life to care. I support this position by drawing on the work of feminist theorists who argue that the positive identification of women with caring ought (...)
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  35.  31
    D. J. Allan (1946). Critical Notice. Mind 55 (219):263-272.
    Book reviewed in this article:F.H. Bradley, Collected Works Volumes 1–5.
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  36.  4
    Cheryl H. Bullard, Rick D. Hogan, Matthew S. Penn, Janet Ferris, John Cleland, Daniel Stier, Ronald M. Davis, Susan Allan, Leticia van de Putte, Virginia Caine, Richard E. Besser & Steven Gravely (2008). Improving Cross-Sectoral and Cross-Jurisdictional Coordination for Public Health Emergency Legal Preparedness. Journal of Law, Medicine & Ethics 36 (s1):57-63.
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  37.  77
    Derek Allan (2003). André Malraux and the Challenge to Aesthetics. Journal of European Studies 33 (128): 23-40.
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  38.  21
    Julie Allan (2004). Deterritorializations: Putting Postmodernism to Work on Teacher Education and Inclusion. Educational Philosophy and Theory 36 (4):417–432.
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  39.  12
    D. J. Allan (1961). A German Version of the De Anima. The Classical Review 11 (03):219-.
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  40.  70
    Derek Allan (2009). An Intellectual Revolution: André Malraux and the Temporal Nature of Art. Journal of European Studies 39 (2):198-224.
    Very little has been written in recent decades about the temporal nature of art. The two principal explanations provided by our Western cultural tradition are that art is timeless (`eternal') or that it belongs within the world of historical change. Neither account offers a plausible explanation of the world of art as we know it today, which contains large numbers of works which are self-evidently not timeless because they have been resurrected after long periods of oblivion with significances quite different (...)
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  41.  49
    James Plunkett Allan (1998). Scepticism, Rights and Utility. Ratio Juris 11 (4):413-424.
  42.  9
    William Allan (2005). Arms and the Man: Euphorbus, Hector, and the Death of Patroclus. Classical Quarterly 55 (01):1-16.
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  43.  49
    Derek Allan (2007). Art, Time and Metamorphosis. In Jan Lloyd Jones (ed.), Art and Time. Australian Scholarly Publishing 1.
  44.  54
    Oskar MacGregor (2010). Performance-Enhancing Technologies in Sports: Ethical, Conceptual, and Scientific Issues. [REVIEW] Sport, Ethics and Philosophy 4 (1):106 – 108.
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  45. J. Anthony Allan (2000). Contending Environmental Knowledge on Water in the Middle East : Global, Regional and National Contexts. In Philip Anthony Stott & Sian Sullivan (eds.), Political Ecology: Science, Myth and Power. Oxford University Press 340--76165.
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  46.  8
    William Allan (2002). F. Rosslyn: Tragic Plots. A New Reading From Aeschylus to Lorca . Pp. 248. Aldershot, Burlington, Singapore, and Sydney: Ashgate, 2000. Cased, £45. ISBN: 0-7546-0247-. [REVIEW] The Classical Review 52 (01):164-.
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  47.  50
    D. J. Allan (1951). Philosophical Surveys I: A Survey of Work Dealing with Greek Philosophy From Thales to the Age of Cicero, 1945-1949, Part II. [REVIEW] Philosophical Quarterly 1 (2):165-170.
  48.  29
    George Allan (2008). A Functionalist Reinterpretation of Whitehead's Metaphysics. Review of Metaphysics 62 (2):327-354.
    Whitehead’s process metaphysics, as developed in Process and Reality, is harmed by the incoherence of his notion of eternal objects as timeless and essentially unrelated entities, which therefore need a primordial agent as their ontological ground and the source of their relatedness and relevance. Such nontemporal entities undermine what is supposed to be a thoroughly temporalist metaphysics. Eternal objects can be understood solely as functions of Creativity, however, as features of a purely temporal process. A notion of God is not (...)
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  49.  35
    Derek Allan (2010). Art: A Rival World - An Aspect of André Malraux's Theory of Art. In Jan Lloyd Jones & Julian Lamb (eds.), Art and Authenticity. Australian Scholarly Publishing
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  50.  34
    James Allan (2007). Is You Is or Is You Ain't Hart's Baby? Epstein's Minimum Content of Natural Law. Ratio Juris 20 (2):213-229.
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