Search results for 'Allyson Mount' (try it on Scholar)

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  1. Allyson Mount (2008). The Impurity of “Pure” Indexicals. Philosophical Studies 138 (2):193 - 209.score: 240.0
    Within the class of indexicals, a distinction is often made between “pure” or “automatic” indexicals on one hand, and demonstratives or “discretionary” indexicals on the other. The idea is supposed to be that certain indexicals refer automatically and invariably to a particular feature of the utterance context: ‘I’ refers to the speaker, ‘now’ to the time of utterance, ‘here’ to the place of utterance, etc. Against this view, I present cases where reference shifts from the speaker, time, or place of (...)
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  2. Allyson Mount (2008). Intentions, Gestures, and Salience in Ordinary and Deferred Demonstrative Reference. Mind and Language 23 (2):145–164.score: 240.0
    In debates about the proper analysis of demonstrative expressions, ostensive gestures and speaker intentions are often seen as competing for primary importance in securing reference. Underlying some of these debates is the mistaken assumption that ostensive gestures always make the demonstrated object maximally salient to interlocutors. When we abandon this assumption and focus on an object’s mutually-recognized salience itself, rather than on how the object came to be salient, we can work towards a more promising analysis with a uniform treatment (...)
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  3. S. Robin Cohen & Balfour M. Mount (forthcoming). Quality of Life in Terminal Illness: Defining and Measuring Subjective Well-Being in the Dying. Journal of Palliative Care.score: 30.0
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  4. Harry Mount (1993). Egbert Van Heemskerck's Quaker Meetings Revisited. Journal of the Warburg and Courtauld Institutes 56:209-228.score: 30.0
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  5. Joan L. Florsheim, Jeffrey F. Mount & Anne Chin (2008). Bank Erosion as a Desirable Attribute of Rivers. Bioscience 58 (6):519-529.score: 30.0
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  6. Eric Mount (1993). Can We Talk? Contexts of Meaning for Interpreting Illness. Journal of Medical Humanities 14 (2):51-65.score: 30.0
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  7. Phil Mount (2012). Growing Local Food: Scale and Local Food Systems Governance. Agriculture and Human Values 29 (1):107-121.score: 30.0
    “Scaling-up” is the next hurdle facing the local food movement. In order to effect broader systemic impacts, local food systems (LFS) will have to grow, and engage either more or larger consumers and producers. Encouraging the involvement of mid-sized farms looks to be an elegant solution, by broadening the accessibility of local food while providing alternative revenue streams for troubled family farms. Logistical, structural and regulatory barriers to increased scale in LFS are well known. Less is understood about the way (...)
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  8. Mackey Allyson (2009). Differential Effects of Two Cognitive Training Programs in Children. Frontiers in Human Neuroscience 3.score: 30.0
  9. Stephen M. Mount (1997). Genetic Depletion Reveals an Essential Role for an SR Protein Splicing Factor in Vertebrate Cells. Bioessays 19 (3):189-192.score: 30.0
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  10. Balfour M. Mount (forthcoming). Volunteer Support Services, a Key Component of Palliative Care. Journal of Palliative Care.score: 30.0
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  11. Sarah M. Yarnell, Joshua H. Viers & Jeffrey F. Mount (2010). Ecology and Management of the Spring Snowmelt Recession. Bioscience 60 (2):114-127.score: 30.0
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  12. Wayne Ouderkirk (2003). On Wilderness and People: A View From Mount Marcy. Philosophy and Geography 6 (1):15 – 32.score: 12.0
    Wilderness has always been a problematic concept, and now even some environmental philosophers question its value. Using Mount Marcy, the highest peak in New York State, the views from its summit, and the wilderness areas that surround it as heuristic devices, I examine four historically important concepts of wilderness. Even the most recently developed of those concepts has its philosophical problems, especially its implicit dualism, which many environmental thinkers regard negatively. I join those who reject dualism, but I disagree (...)
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  13. O. O'Donovan (2009). Prayer and Morality in the Sermon on the Mount. Studies in Christian Ethics 22 (1):21-33.score: 12.0
    The Lord's Prayer is at the centre of the Sermon on the Mount in a section on restraint in religious performance. The flanking sections treat of the opposition of lower and higher law, and of simplicity of agency, themes reflected in the central section in the opposition of public and secret. The Lord's Prayer inducts the worshipper into the elementary relations of the universe: the Father, the source of intelligible governance of the universe; the community of human beings created (...)
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  14. J. Battle (2009). The Sermon on the Mount and Political Ethics. Studies in Christian Ethics 22 (1):48-56.score: 12.0
    The Sermon on the Mount is not abstract idealism. It connects to our political contest not least because it insists on the big questions of purpose and ends and how society should be ordered. Rooted in the Old Testament focus on the fair distribution of wealth (ensuring the poor get priority) — cf. Proverbs 2, 8, 9, 14, 15, 29 — the Sermon is a programme for social citizenship and local community development.
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  15. S. F. Parsons (2009). Usus Gratiae: How Am I to Hear the Sermon on the Mount? Studies in Christian Ethics 22 (1):7-20.score: 12.0
    What the moral theologian has to teach concerning the Sermon on the Mount depends fundamentally on how these words of the Lord are heard. With hearing comes understanding, and because this Sermon is considered in the tradition to be a kind of interpretative key to any understanding of the Christian life as such, the way one hears what is being said is critical to the formation and practices of faith in the believer. In an age determined by nihilism, this (...)
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  16. Lisa Sowle Cahill (1987). The Ethical Implications of the Sermon on the Mount. Interpretation 41 (2):144-156.score: 12.0
    The primary question the Sermon on the Mount poses is: What is the fullness of discipleship like when imitation of the Father known in Jesus pervades one's existence?
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  17. J. W. Welch (2009). Temple Themes and Ethical Formation in the Sermon On the Mount. Studies in Christian Ethics 22 (2):151-163.score: 12.0
    The Sermon on the Mount is a coherent text, consistently drawing on words, expressions, and sacred values that were principally at home in the Old Testament Psalms and in the spiritual functions of the Temple of Jerusalem. Noticing these powerful allusions and understanding the moral authority that they would have conveyed to the ears of its earliest listeners opens insights into the ability of the Sermon on the Mount to communicate an authoritative moral vision, to engender a shared (...)
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  18. G. H. Stassen (2005). Healing the Rift Between the Sermon on the Mount and Christian Ethics. Studies in Christian Ethics 18 (3):89-105.score: 12.0
    The Sermon on the Mount guided Bonhoeffer's ethics in his decisive early opposition to Hitler. His interpretation was guided by a hermeneutic of renunciation. But the Sermon is strangely missing in his Ethics. The context had shifted; he needed to confront a massive concentration of power — crucial in our context as well. We need to see that the structure of the Sermon is not dyadic antitheses of renunciation, but triadic transforming initiatives of confrontation — significantly more helpful in (...)
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  19. Richard Lischer (1987). The Sermon on the Mount as Radical Pastoral Care. Interpretation 41 (2):157-169.score: 12.0
    As the expression of God's radical pastoral care, the Sermon on the Mount can only be interpreted as communities of Christians attempt to live it.
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  20. G. H. Stassen (2009). The Sermon on the Mount as Realistic Disclosure of Solid Ground. Studies in Christian Ethics 22 (1):57-75.score: 12.0
    In our Age of Interaction, we need a historically based method for validating our ethics as standing on solid ground. Applying such a method to historical test times such as the Third Reich, the US Civil Rights Movement, and others, indicates that an ethic of incarnational discipleship, trinitarianly interpreted, passes the test. But this requires an interpretation of Jesus' Sermon on the Mount that corrects idealist interpretations, and points instead to realistic practices of deliverance. A new paradigm for interpreting (...)
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  21. Robert A. Guelich (1987). Interpreting the Sermon on the Mount. Interpretation 41 (2):117-130.score: 12.0
    Although interpreters have been occupied with the Sermon on the Mount for nearly two millenia, and have produced widely differing results, the challenge of these verses for Christians remains undiluted.
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  22. P. G. Ziegler (2009). `Not to Abolish, But to Fulfil': The Person of the Preacher and the Claim of the Sermon On the Mount. Studies in Christian Ethics 22 (3):275-289.score: 12.0
    The claims of Mt. 5:17—20 are often taken to provide the interpretive key to the ethical claims of the Sermon on the Mount as a whole. The theological issue at stake here is the determinative relation between Christ's person and work and his teaching. This article explores the vital role played by the identity of Christ as the `fulfiller of the law' and `bringer of the Kingdom' in the exegesis of the Sermon offered by Eduard Thurneysen and Dietrich Bonhoeffer (...)
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  23. Peter A. French (1984). The Principle of Responsive Adjustment in Corporate Moral Responsibility: The Crash on Mount Erebus. [REVIEW] Journal of Business Ethics 3 (2):101 - 111.score: 9.0
    The tragic crash of Air New Zealand's flight TE-901 into Mt. Erebus in Antarctica provides a fascinating case for the exploration of the notion of corporate moral responsibility. A principle of accountability that has Aristotelian roots and is significantly different from the usual strict intentional action principles is examined and defined. That principle maintains that a person can be held morally accountable for previous non-intentional behavior that has harmful effects if the person does not take corrective measures to adjust his (...)
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  24. Rosalyn W. Berne & Daniel Raviv (2004). Eight-Dimensional Methodology for Innovative Thinking About the Case and Ethics of the Mount Graham, Large Binocular Telescope Project. Science and Engineering Ethics 10 (2):235-242.score: 9.0
    This paper introduces the Eight Dimensional Methodology for Innovative Thinking (the Eight Dimensional Methodology), for innovative problem solving, as a unified approach to case analysis that builds on comprehensive problem solving knowledge from industry, business, marketing, math, science, engineering, technology, arts, and daily life. It is designed to stimulate innovation by quickly generating unique “out of the box” unexpected and high quality solutions. It gives new insights and thinking strategies to solve everyday problems faced in the workplace, by helping decision (...)
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  25. Jerzy Miziołek (1990). Transfiguratio Domini in the Apse at Mount Sinai and the Symbolism of Light. Journal of the Warburg and Courtauld Institutes 53:42-60.score: 9.0
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  26. R. Bauckham (2009). Reading the Sermon on the Mount in an Age of Ecological Catastrophe. Studies in Christian Ethics 22 (1):76-88.score: 9.0
    This article offers a reading of Matthew 6:25—34 in its first-century context and a reflection on how it can address our contemporary context of ecological catastrophe. Jesus takes the birds and the wild flowers as examples of God's generous provision for all his creatures. His hearers or readers can learn to trust God for basic needs, but only by seeing the world as God's creation and themselves as fellow-creatures with non-human creatures in the community of creation. For readers today this (...)
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  27. Owen Goldin (2005). Tamir, Rawls and the Temple Mount. Journal of Applied Philosophy 22 (3):289–298.score: 9.0
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  28. Robin Blume-Kohout, Carlton M. Caves & Ivan H. Deutsch (2002). Climbing Mount Scalable: Physical Resource Requirements for a Scalable Quantum Computer. [REVIEW] Foundations of Physics 32 (11):1641-1670.score: 9.0
    The primary resource for quantum computation is Hilbert-space dimension. Whereas Hilbert space itself is an abstract construction, the number of dimensions available to a system is a physical quantity that requires physical resources. Avoiding a demand for an exponential amount of these resources places a fundamental constraint on the systems that are suitable for scalable quantum computation. To be scalable, the effective number of degrees of freedom in the computer must grow nearly linearly with the number of qubits in an (...)
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  29. Daniel Stempel (1971). Revelation on Mount Snowdon: Wordsworth, Coleridge, and the Fichtean Imagination. Journal of Aesthetics and Art Criticism 29 (3):371-384.score: 9.0
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  30. Gisle Tangenes (2004). The View From Mount Zapffe. Philosophy Now 45:33-34.score: 9.0
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  31. Paul Brazier (2008). I Am the Lord Your God: Christian Reflections on the ten Commandments. Edited by Carl E. Braaten and Christopher R. Seitzreading the Sermon on the Mount: Character Formation and Decision Making in Matthew 5–7. By Charles H. Talbert. [REVIEW] Heythrop Journal 49 (3):485–486.score: 9.0
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  32. Guy Lancaster (2011). Language and Religious Identity: Women in Discourse. Edited by Allyson Jule. Heythrop Journal 52 (5):883-884.score: 9.0
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  33. A. Souter (1936). William Henry Paine Hatch : The Greek Manuscripts of the New Testament at Mount Sinai. Facsimiles and Descriptions. Pp. 12 + 85 ; 2 Photographs, 78 Plates. The Greek Manuscripts of the New Testament in Jerusalem. Facsimiles and Descriptions. Pp. 12+71; 2 Photographs, 66 Plates. (American Schools of Oriental Research, Publications of the Jerusalem School, Vols. I, II). Paris: Geuthner, 1932, 1934. Stiff Boards, Each Vol. 150 Fr. [REVIEW] The Classical Review 50 (05):201-.score: 9.0
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  34. Narasingha P. Sil (2005). Wisdom of the Lands of Mount Olympus and Mount Kailāsa: A Coda for Thomas Mcevilley. [REVIEW] International Journal of Hindu Studies 9 (1-3):99-115.score: 9.0
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  35. R. A. Tomlinson (1978). Merle K. Langdon: A Sanctuary of Zeus on Mount Hymettos (Hesperia Supplement, XVI). Pp. Xi + 117; 17 Figs., 28 Half-Tone Plates. Princeton, N.J.: American School of Classical Studies at Athens, 1976, Paper, $12.5O. [REVIEW] The Classical Review 28 (02):367-368.score: 9.0
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  36. David Phillips (1906). Book Review:Studies in the Sermon on the Mount. E. Lyttleton. [REVIEW] Ethics 16 (4):498-.score: 9.0
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  37. J. A. Mac Gillivray (1981). Early Cycladic Potter's Marks From Mount Kynthos in Delos. Bulletin de Correspondance Hellénique 105 (2):615-621.score: 9.0
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  38. L. H. Jeffery, Hymettos & M. K. Langdon (1978). A Sanctuary of Zeus on Mount Hymettos. Journal of Hellenic Studies 98:202.score: 9.0
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  39. W. H. D. Rouse (1918). Captain Mago's Adventures Pericla Navarchi Magonis Sive Expeditio Phoenicia Annis Ante Christum Mille Opus Francice Scripsit Leo Cahun, in Anglicum Vertit Helena E. Frewer, Latine Interpretatus Est Arcadius Avellanus. Mount Hope Classics. Vol. I. $5. New York City, 37 Wall Street. [REVIEW] The Classical Review 32 (1-2):40-41.score: 9.0
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  40. David W. J. Gill (1998). Mount Helicon A. Hurst, A. Schachter (edd.): La montagne des Muses. (Recherches et Rencontres, 7.) Pp. 254, ills. Geneva: Librairie Droz, 1996. Paper. ISBN: 2-600-00157-. [REVIEW] The Classical Review 48 (01):133-134.score: 9.0
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  41. Patrick J. Holloran (2012). The Mount St. Michael's Philosophical Academy. Modern Schoolman 4 (8):127-128.score: 9.0
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  42. Adam Kotsko (2008). The Sermon on Mount Moriah: Faith and the Secret in the Gift of Death. Heythrop Journal 49 (1):44–61.score: 9.0
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  43. Andrew Louth (2005). Journey to the Holy Mountain Meditations on Mount Athos/Mouht Athos, Renewal in Paradise. Journal of Hellenic Studies 125:195-197.score: 9.0
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  44. E. H. M., Spyridon & Sophronios Eustratiades (1926). Catalogue of the Greek MSS. In the Library of the Laura on Mount Athos, with Notices From Other Libraries. Journal of Hellenic Studies 46:146.score: 9.0
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  45. Ellis H. Minns (1936). Greek Minuscule MSS Monumenta Palaeographica Vetera. First Series. Dated Greek Minuscule MSS. To the Year 1200 A.D., Edited by Kirsopp Lake and Silva Lake. Fasc. Ill (Misprinted IV on Titlepage), MSS. In the Monasteries of Mount Athos and in Milan, Nos. 86–133. Pl. 152–255. Fasc. IV, MSS. In Paris, Part I, Nos. 134–175, Pl. 226 – 300. Boston, U.S.A.: The American Academy of Arts and Sciences (London: Christophers), 1935. Portfolios, 40s. And 42s. [REVIEW] The Classical Review 50 (02):80-.score: 9.0
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  46. Alister Browne, Quentin Eichbaum, Stefan Eriksson, Colin Farrelly, Joel Frader, Matti Häyry & Gert Helgesson (2008). Y. Michael Barilan, MD, is a Physician in the Department of Internal Medicine at Meir Hospital, Tel Aviv, Israel. Michael Boylan, Ph. D., is Professor in the Department of Philosophy, Mary-Mount University, Arlington, Virginia. [REVIEW] Cambridge Quarterly of Healthcare Ethics 17:1-3.score: 9.0
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  47. R. James Goldstein (2009). Ralph Hanna, Ed., The Knightly Tale of Golagros and Gawane. From Materials Collected by the Late WRJ Barron.(The Scottish Text Society, 5th Ser., 7.)[Edinburgh]: Scottish Text Society; Woodbridge, Eng., and Rochester, NY: Boydell and Brewer, 2008. Pp. Xlv, 145. $70. The Chepman and Myllar Prints. Scotland's First Printed Texts. Digitised Facsimiles with Introduction, Headnotes, and Transcription.[Edinburgh]: Scottish Text Society and National Library of Scotland, 2008. DVD. $47.95. Distributed by Boydell and Brewer, 668 Mount Hope Ave., Rochester, NY 14620–2731. [REVIEW] Speculum 84 (4):1058-1060.score: 9.0
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  48. Jeffrey Ihara (1997). Climbing Mount and Improbable and the Blind Watchmaker. Complexity 3 (2):47-48.score: 9.0
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  49. J. A. Mac Gillivray (1980). Mount Kynthos in Delos. The Early Cycladic Settlement. Bulletin de Correspondance Hellénique 104 (1):3-45.score: 9.0
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  50. Jack Dean Kingsbury (1987). The Place, Structure, and Meaning of the Sermon on the Mount Within Matthew. Interpretation 41 (2):131-143.score: 9.0
    For disciples who live in the sphere where God rules through the risen Jesus, doing the greater righteousness is the normal order of things.
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