Search results for 'Ambrose Yeo-chi king' (try it on Scholar)

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  1.  28
    Tak Sing Cheung & Ambrose Yeo-chi king (2004). Righteousness and Profitableness: The Moral Choices of Contemporary Confucian Entrepreneurs. [REVIEW] Journal of Business Ethics 54 (3):245 - 260.
    The present study takes Confucian entrepreneurs as an entry point to portray the dynamics and problems involved in the process of putting moral precepts into practice, a central issue in business ethics. Confucian entrepreneurs are defined as the owners of manufacturing or business firms who harbor the moral values of Confucianism. Other than a brief account of their historical background, 41 subjects from various parts of Mainland China, Taiwan, Hong Kong, Singapore and Kuala Lumpur were selected for in-depth interviews. By (...)
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  2. Ambrose Yc King (1985). The Individual and Group in Confucianism: A Relational Perspective. In Donald J. Munro (ed.), Individualism and Holism: Studies in Confucian and Taoist Values. Center for Chinese Studies, University of Michigan
     
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  3.  2
    Tak Sing Cheung & Ambrose Yeo-Chi King (2004). Righteousness and Profitableness: The Moral Choices of Contemporary Confucian Entrepreneurs. Journal of Business Ethics 54 (3):243-257.
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  4. Sallie B. King & Paul O. Ingram (2005). The Frederick J. Streng Book Award: An Interview with Paul Ingram and Sallie King. Buddhist-Christian Studies 24 (1):313-316.
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  5.  3
    Sallie B. King (1978). Concepts, Anti-Concepts and Religious Experience: SALLIE B. KING. Religious Studies 14 (4):445-458.
    The linguistic expression of religious experience is problematic for both the experiencer and the philospher. For instance: is the religious experience nonverbal, i.e. does it utterly transcend all words, concepts, and thought? Or is it ineffable – not amenable to verbal expression? In either case, what can one make of all the talk and writings of those who do report religious experiences? The frequent references to ineffability, transcendence of thought and the like, lead one to wonder if the experiencers themselves (...)
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  6.  16
    R. B. King & D. H. Rouvray (2006). Response of D. H. Rouvray and R. B. King, Editors of the Book “the Periodic Table: Into the 21st Century”. [REVIEW] Foundations of Chemistry 8 (3):305-306.
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  7.  2
    Robert H. King (1973). The Conceivability of God: ROBERT H. KING. Religious Studies 9 (1):11-22.
    In the continuing dialogue between Western philosophy and the Christian religion, the central issue has generally been the existence of God. There has however been a discernible shift in the focus of the discussion in recent years. Rather than the existence of God, the issue now seems to be the concept of God. It is increasingly argued by philosophers critical of religion that the concept of God is basically incoherent, and that therefore the question of God's existence or non-existence does (...)
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  8.  2
    Lester S. King (1982). Book Review:The Philosophy of Medicine: The Early Eighteenth Century Lester S. King. [REVIEW] Philosophy of Science 49 (1):149-.
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  9. Alice Ambrose & Morris Lazerowitz (1972). Ludwig Wittgenstein: Philosophy and Language. Edited by Alice Ambrose and Morris Lazerowitz. --. Allen and Unwin.
     
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  10. Lester S. King (1982). Medical Thinking a Historical Preface /Lester S. King. --. --. Princeton University Press, C1982.
     
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  11.  1
    Thomas Morawetz (1982). Wittgenstein's Lectures, Cambridge 1930-32, From the Notes of John King and Desmond Lee, Edited by Desmond Lee and Wittgenstein's Lectures, Cambridge 1932-35, From the Notes of Alice Ambrose and Margaret Macdonald, Edited by Alice Ambrose. [REVIEW] International Studies in Philosophy 14 (1):111-113.
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  12. Keqian Xu (2008). The Abdication of King Kuai of Yan and the Issue of Political Legitimacy in the Warring States Period. Journal of School of Chinese Language and Culture 2008 (3).
    The event that King Kuai of Yan demised the crown to his premier Zizhi, is a tentative way of political power transmission happened in the social transforming Warring States Period, which was influenced by the popular theory of Yao and Shun’s demise of that time. However, this tentative was obviously a failure, coming under attacks from all Confucian, Taoist and Legalist scholars. We may understand the development of the thinking concerning the issue of political legitimacy during the Warring States (...)
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  13.  5
    Benedict Shing Bun Chan, Zion Tsz Ho Tse, King-Wa Fu, Chi-Ngai Cheung & Isaac Chun-Hai Fung (2015). Why We Should Care About Ebola in West Africa and Middle East Respiratory Syndrome in South Korea: Global Health Ethics and the Moral Insignificance of Proximity. Journal of Bioethical Inquiry 12 (4):541-543.
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  14.  21
    Mark D. Jordan (2005). Cicero, Ambrose, and Aquinas “on Duties”or the Limits of Genre in Morals. Journal of Religious Ethics 33 (3):485-502.
    To compose a Christian book on exemplary Christian living, Ambrose appropriates and criticizes Cicero's book on "duties," "De officiis." In many passages within the moral part of his "Summa of Theology," Thomas Aquinas incorporates quotations from both Cicero and Ambrose. Comparison of the three texts raises issues about the relation of genres to terms, arguments, rules, and ideals in religious teaching. Genre becomes a useful category for analyzing religious rhetoric only when it is conceived as a set of (...)
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  15.  19
    Krzysztof Brzechczyn (2004). The Concept of Nonviolence in the Political Theology of Martin Luther King. In Roman Kozłowski Karolina M. Cern (ed.), Prawo, władza, suwerenność [Law, Power, Sovereignty]. Adam Mickiewicz University Press
    This article presents the political theology of Martin Luther King. I analyze the notion of political theology, King's argumentation in favour of non-violence strategy in politics and reconstruct a standard model of non-violence action. Finally, I discuss some philosophical and political controversies arising around passive resistance.
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  16.  10
    Louise Marshall (2005). Patriotic Women: Shakespearean Heroines of the 1720s. History of European Ideas 31 (2):289-298.
    This paper discusses three adaptations of Shakespeare's history plays written during the 1720s. These texts, I contend, counter claims that positive representations of women during this period were confined to the domestic sphere. In these plays women are active participants in the public realm of politics and commerce. The heroines of Ambrose Philips? Humfrey Duke of Gloucester (1723), Aaron Hill's King Henry the Fifth (1723) and Theophilus Cibber's King Henry the Sixth (1724), rather than being driven by (...)
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  17.  10
    Marilyn Bailey Ogilvie (2007). Inbreeding, Eugenics, and Helen Dean King (1869-1955). Journal of the History of Biology 40 (3):467 - 507.
    Helen Dean King's scientific work focused on inbreeding using experimental data collected from standardized laboratory rats to elucidate problems in human heredity. The meticulous care with which she carried on her inbreeding experiments assured that her results were dependable and her theoretical explanations credible. By using her nearly homozygous rats as desired commodities, she also was granted access to venues and people otherwise unavailable to her as a woman. King's scientific career was made possible through her life experiences. (...)
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  18.  11
    Ian Gerrie (2006). Knowledge on the Horizon: A Phenomenological Inquiry Into the “Framing” of Rodney King. Human Studies 29 (3):295-315.
    Using the 1991 police beating of Rodney King as case study, this paper draws on Husserlian phenomenology to establish a coherentist account of knowledge as situated with respect to its concrete circumstances of production (e.g., social, cultural, historical, political). I take as my point of departure Gail Weiss's phenomenological investigation into the jury's assessment of evidence in the "Rodney King incident," and in particular, her interest in Husserl's conception of the "horizon" as a structure of consciousness that mediates (...)
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  19.  4
    Jeaneane D. Fowler (2005). T'ai Chi Ch'üan: Harmonizing Taoist Belief and Practice. Sussex Academic Press.
    The exploration of Taoism and T'ai Chi begins by examining their origins and affiliations under the title of Beginnings.
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  20.  16
    Waysun Liao (2009). Chi: Discovering Your Life Energy. Shambhala.
    What is chi? -- Why you can no longer feel your life energy -- Why is learning to rebuild your chi so important? -- How to feel your chi again -- Simple breathing exercises that build chi awareness -- How to keep your chi clean and pure -- How to make your chi stronger -- Flow your chi with t'ai chi meditative movements -- How to use chi to benefit yourself and others.
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  21. John J. Ansbro (2000). Martin Luther King, Jr. Nonviolent Strategies and Tactics for Social Change.
     
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  22.  7
    Myeong Soo Lee, Eun‐Nam Lee, Jong‐In Kim & Edzard Ernst (2010). Tai Chi for Lowering Resting Blood Pressure in the Elderly: A Systematic Review. Journal of Evaluation in Clinical Practice 16 (4):818-824.
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  23.  15
    Freya Boedicker (2009). The Philosophy of Tai Chi Chuan: Wisdom From Confucius, Lao Tzu, and Other Great Thinkers. Blue Snake Books.
    Each chapter of this concise volume focuses on a single work or philosopher, and includes a short history of each one as well as a description of their ...
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  24. Greg Moses (1997). Revolution of Conscience Martin Luther King, Jr., and the Philosophy of Nonviolence.
     
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  25. Peter Beilharz (1986). Reviews : Isaac Deutscher and David King, The Great Purges (Blackwell, 1984) and C.L.R. James, At the Rendezvous of Victory (Allison and Busby, 1984). [REVIEW] Thesis Eleven 13 (1):133-134.
    Isaac Deutscher and David King, The Great Purges and C.L.R. James, At the Rendezvous of Victory.
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  26. Andrej Jandrić (2014). “The King of France is Bald” Reconsidered: A Case Against Yablo. Philosophical Studies 169 (2):173-181.
    Stephen Yablo has argued for metaontological antirealism: he believes that the sentences claiming or denying the existence of numbers (or other abstract entities or mereological sums) are inapt for truth valuation, because the reference failure of a numerical singular term (or a singular term for an abstract entity or a mereological sum) would not produce a truth value gap in any sentence containing that term. At the same time, Yablo believes that nothing similar applies to singular terms that aim to (...)
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  27.  85
    Kit Fine (2006). Arguing for Non-Identity: A Response to King and Frances. Mind 115 (460):1059-1082.
    I defend my paper ‘The Non-identity of a Material Thing and Its Matter’ against objections from Bryan Frances and Jeffrey King.
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  28. Konrad Lorenz (2002). King Solomon's Ring. Routledge.
    Solomon, the legend goes, had a magic ring which enabled him to speak to the animals in their own language. Konrad Lorenz was gifted with a similar power of understanding the animal world. He was that rare beast, a brilliant scientist who could write beautifully. He did more than any other person to establish and popularize the study of how animals behave, receiving a Nobel Prize for his work. King Solomon's Ring , the book which brought him worldwide recognition, (...)
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  29. Michael Gorman (2005). Augustine's Use of Neoplatonism in Confessions VII: A Response to Peter King. Modern Schoolman 82 (3):227-233.
    A modified version of Michael Gorman's comments on Peter King’s paper at the 2004 Henle Conference. Above all, an account of Augustine’s purposes in discussing Neoplatonism in Confessions VII, showing why Augustine does not tell us certain things we wish he would. In my commentary I will address the following topics: (i) what it means to speak of the philosophically interesting points in Augustine; (ii) whether Confessions VII is really about the Trinity; (iii) Augustine‘s intentions in Confessions VII; (iv) (...)
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  30.  14
    Vhumani Magezi (2015). God-Image of Servant King as Powerful but Vulnerable and Serving: Towards Transforming African Church Leadership at an Intersection of African Kingship and Biblical Kingship to Servant Leadership. Hts Theological Studies 71 (2):01-09.
    Christianity is mediated through culture and people's cultural practices. One such cultural practice is African kingship. African kingship conveys on the ruler sovereignty, power, authority and supremacy over people under one's jurisdiction. Intricately linked to respect for elders and those in power, African church leaders are at an intersection of the African kingship leadership style and the biblical kingship leadership style. Consciously or unconsciously, church leaders tend to embrace the African kingship approach to leadership and to a lesser extent biblical (...)
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  31.  21
    J. Wentzel van Huyssteen (2008). Primates, Hominids, and Humans—From Species Specificity to Human Uniqueness? A Response to Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell. [REVIEW] Zygon 43 (2):505-525.
    In this response to essays by Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell, I present arguments to counter some of the exciting and challenging questions from my colleagues. I take the opportunity to restate my argument for an interdisciplinary public theology, and by further developing the notion of transversality I argue for the specificity of the emerging theological dialogue with paleoanthropology and primatology. By arguing for a hermeneutics of the body, I respond to (...)
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  32.  29
    Lewis V. Baldwin (2011). The Unfolding of the Moral Order: Rufus Burrow, Jr., Personal Idealism, and the Life and Thought of Martin Luther King, Jr. The Pluralist 6 (1):1-13.
    Much attention has been devoted in recent years to the personal idealism of Martin Luther King, Jr. Among the major contributors to the scholarship in this area is Rufus Burrow, Jr., who places King firmly in the tradition of personal idealism, or personalism, while also uncovering the intellectual unease that made King both a deep and creative thinker and a committed and effective social activist.1 Clearly, Burrow's own sense of his role as a personalist informs his approach (...)
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  33.  58
    Thomas D. Bontly (2009). The Nature and Structure of Content by Jeffrey C. King. [REVIEW] Analysis 69 (2):365-367.
    The Nature and Structure of Content is a lucid, stimulating and occasionally frustrating book about the metaphysics of propositions. King is a realist about propositions, and he assumes throughout that a viable theory must individuate them more finely than sets of possible worlds. His aim in the first three chapters is to motivate an account in which propositions have constituent structure, akin to and dependent on the structure of the sentences that express them. The following chapters defend the use (...)
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  34.  20
    Karsten R. Stueber (2006). How to Structure a Social Theory?: A Critical Response to Anthony King’s the Structure of Social Theory. Philosophy of the Social Sciences 36 (1):95-104.
    s argument for the claim that social relations have to be conceived of as primary and main ontological category for an adequate analysis of the social realm. The author shows that King ’s arguments do not succeed in fully replacing the categories of agency and structure that are pervasive in contemporary social theory. At most, King succeeds in delineating a neglected area of social theory, something that should be taken into account in addition to structure and agency. Key (...)
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  35.  76
    Sarah McGrath (2011). Reply to King. Journal of Philosophical Research 36:235-241.
    In “Moral Disagreement and Moral Expertise” (2007), I offer an argument for the conclusion that our controversial moral beliefs do not amount to knowledge. In this paper, I defend that argument against the criticisms put forth by Nathan King in his “McGrath on Moral Knowledge.”.
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  36.  15
    Diane Speed (1990). The Saracens of King Horn. Speculum 65 (3):564-595.
    The date of composition of King Horn has in recent years been moved from ca. 1225 to ca. 1250, or even as late as the 1270s, as more information about the three manuscripts of the poem has become available. Nevertheless, King Horn still seems to lie at, or at least very near, the beginning of the Middle English romance tradition, and it thus holds a special interest as a potential indicator of the way in which that tradition came (...)
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  37.  15
    Ward E. Jones (2009). The King of Pain. The Philosophers' Magazine 47 (47):79-84.
    Dark comedies invite us to laugh at something which is, at least ostensibly, not funny at all. They take an act or event that would, under most descriptions or presentations, invite pity or anger, and give it characteristics that invite amusement. It is essential to the humour of the kidnapping in The King of Comedy that it is a kidnapping. The immorality of this event is crucial to its humour.
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  38.  20
    Max Rosenkrantz (2007). The King of France Restored. Metaphysica 8 (2):149-163.
    Recent scholarship holds that unfulfilled definite descriptions do not play a role in motivating Russell’s theory of descriptions. In this paper, I make use of Gustav Bergmann’s ideal language method to develop an interpretation that restores the puzzle raised by ‘the King of France’ to the central place it once occupied in discussions of the theory of descriptions. In restoring ‘the King of France’, I show that Russell’s discussion of the problem it raises provides a decisive argument against (...)
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  39. Rufus Burrow (2006). God and Human Dignity: The Personalism, Theology, and Ethics of Martin Luther King, Jr. University of Notre Dame Press.
    "This is a strong and sophisticated treatment of Martin Luther King, Jr., that makes an important contribution. It reflects Burrow's immense knowledge of personalist philosophy and the thought of King." —Gary Dorrien, Reinhold Niebuhr Chair of Social Ethics, Union Theological Seminary "This scholarly, courageous, insightful work, which fuses so successfully King's academic career with his heritage from the Black Church, is a much needed addition to Martin Luther King studies and breaks new ground for all of (...)
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  40.  21
    Catherine Eagleton (2011). A King, Two Lords, and Three Quadrants. Early Science and Medicine 16 (3):200-217.
    This paper considers a group of three fourteenth-century English horary quadrants with links to King Richard II and the highest nobility. Building on previous work by Silke Ackermann and John Cherry, it shows how this group of instruments can tell us much about the overlapping significances of medieval instruments—which might at the same time have practical purposes and political significance.
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  41.  17
    Sean Benson (2013). "Like Monsters of the Deep": Transworld Depravity and King Lear. [REVIEW] Philosophy and Literature 37 (2):314-329.
    The problem of evil in King Lear is particularly acute, so serious that many critics believe the play offers Shakespeare’s bleakest vision of the world, one that purportedly subverts belief in divine providence and moves in the direction of nihilism.1 William Elton thought that the play depicts the “annihilation of faith in poetic justice . . . within the confines of a grim pagan universe.”2 The play world in Lear has so often been construed as a place without God (...)
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  42.  4
    Jacques Derrida & Peggy Kamuf (1992). Given Time: The Time of the King. Critical Inquiry 18 (2):161-187.
    One could accuse me here of making a big deal and a whole history out of words and gestures that remain very clear. When Madame de Mainternon says that the King takes her time, it is because she is glad to give it to him and takes pleasure from it: the King takes nothing from her and gives her as much as he takes. And when she says, “I give the rest to Saint-Cyr, to whom I would like (...)
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  43.  15
    Ward E. Jones (2009). The King of Pain. The Philosophers' Magazine 47 (47):79-84.
    Dark comedies invite us to laugh at something which is, at least ostensibly, not funny at all. They take an act or event that would, under most descriptions or presentations, invite pity or anger, and give it characteristics that invite amusement. It is essential to the humour of the kidnapping in The King of Comedy that it is a kidnapping. The immorality of this event is crucial to its humour.
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  44.  7
    David Shulman (2008). The Marriage of Bhāvanā and King Best: A Sixteenth-Century South Indian Theory of Imagination. Diacritics 38 (3):22-43.
    In sixteenth-century South India, the notion of the imagination was strongly thematized as perhaps the defining aspect of the human mind. We examine one striking example, an allegorical play called the Bhāvanā-puruṣottama by Ratnakheta Srinivasa Dīkṣita. Here we see a king searching frantically for his own imagination, the young woman Bhāvanā with whom he is in love, while she, for her part, is absorbed in the uneven and rather frustrating processes of imagining him. The two lovers could be said (...)
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  45.  19
    Vincent Eltschinger (2013). Aśvaghoṣa and His Canonical Sources I: Preaching Selflessness to King Bimbisāra and the Magadhans (Buddhacarita 16.73–93). [REVIEW] Journal of Indian Philosophy 41 (2):167-194.
    Aśvaghoṣa’s Buddhacarita contains two sharply argumented critiques of the non-Buddhists’ self: one against Arāḍa Kālāma’s (proto-)Sāṅkhya version of the ātman in Canto 12, and one of a more general import in Canto 16. Close scrutiny of the latter?s narrative environment reveals Aśvaghoṣa’s indebtedness, in both contents and wording, to either a Mahāsāṅghika(/Lokottaravādin) or—much more plausibly—a (Mūla)sarvāstivāda account of the events that saw the Buddha preach selflessness to King Bimbasāra and his Magadhan subjects. Besides hinting at this genetic relationship, the (...)
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  46.  20
    Siu-Chi Huang (1974). The Concept of T'ai-Chi (Supreme Ultimate) in Sung Neo-Confucian Philosophy. Journal of Chinese Philosophy 1 (3-4):275-294.
  47.  10
    Stanley Hauerwas (1995). Remembering Martin Luther King Jr. Remembering: A Response to Christopher Beem. Journal of Religious Ethics 23 (1):135-148.
    The question of the relation of my work to that of Martin Luther King Jr. cannot be resolved with the theoretical tools Christopher Beem brings to the task. Stanley Fish has written that "those who detach King's words from the history that produced them erase the fact of that history from the slate, and they do so, paradoxically, in order to prevent that history from being truly and deeply altered." The vice of liberalism is not selfishness so much (...)
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  48.  18
    Stephen C. Ferguson Ii (2010). The Philosopher King. Philosophy in the Contemporary World 17 (1):26-45.
    This paper examines the neglected topic of Martin Luther King's comprehension and employment of dialectics. When we examine King's political and ideological development dialectically, we see that there are stages in the development of his thought. Most importantly, the material context of the African-American liberation struggle, as a process of objective development, shaped and directed his thinking as a dialectician. Consequently, the materialcontext of the African-American liberation movement served as a dynamic process which greatly affected King's understanding (...)
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  49.  25
    C. Anthony Hunt (2004). Martin Luther King: Resistance, Nonviolence and Community. Critical Review of International Social and Political Philosophy 7 (4):227-251.
    Martin Luther King, Jr drew upon his early grounding in family and church to forge a praxis of egalitarian justice in the rigidly segregated American South of his youth. King?s ethical outlook was eclectic, reflecting the influence of such figures as Mays, Davis, Rauschenbusch, Niebuhr, Thurman and Gandhi, alongside such doctrines as personalism and liberalism, nationalism and realism. Yet King?s subsequent academic study more nearly enhanced than restructured his early, formative exposure to black church and community. (...) became committed to nonviolence, not as passive resistance, but as an active, aggressive, individual and self?improving solution to problems of gross injustice in society. Nonviolence for King was not an end, but a means, to the achievement of what he called ?Beloved Community? (shrink)
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  50.  9
    Ono Ekeh (2011). Newman's Account of Ambrose St. John's Death. Newman Studies Journal 8 (2):5-18.
    Both Ambrose St. John (1815–1875) and John Henry Newman (1801–1890), who were received into the Roman Catholic Church in 1845, became members of the Birmingham Oratory. Newman’s closest companion for over three decades, St. John’s death was extremely painful for Newman, not only because it was unexpected, but because of his devotion to Newman as well as his dedication to his spiritual duties. Along with presenting Newman’s narrative of the last few weeks of St. John’s life, this essay raises (...)
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