Search results for 'Andres Gleeson' (try it on Scholar)

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  1.  33
    Andres Gleeson (1999). Deducing the Mind. Inquiry 42 (3-4):385-410.
    Frank Jackson has argued that, in principle, all mental truths are deducible from all physical science truths: 'deducibility'. Jackson's defence of deducibility relies upon the method for producing naturalistic definitions of mental states championed in the analytical functionalism of himself, David Lewis, and others. Two arguments are presented. The first contends that the particular naturalistic definitions of analytical functionalism fail because they do not take account of the extraordinary kind of bodily animation displayed by human beings, which I argue is (...)
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  2.  3
    Frank Mobbs & Gerald P. Gleeson (1999). The Scope of the Church's Moral Teaching [A Reply to Gleeson, Gerald. The Scope of the Church's Moral Teaching: A Response to Beyond its Authority; in V. 75, Jul 1998; and a Rejoinder to Frank Mobbs by Gerald Gleeson]. [REVIEW] The Australasian Catholic Record 76 (1):86.
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  3.  17
    Andrew Gleeson (2010). More on the Power of God: A Rejoinder to William Hasker. Sophia 49 (4):617-629.
    In ‘The Power of God’ (Gleeson 2010) I elaborate and defend an argument by the late D.Z. Phillips against definitions of omnipotence in terms of logical possibility. In ‘Which God? What Power? A Response to Andrew Gleeson’ (Hasker 2010), William Hasker criticizes my defense of Phillips’ argument. Here I contend his criticisms do not succeed. I distinguish three definitions of omnipotence in terms of logical possibility. Hasker agrees that the first fails. The second fails because negative properties (like (...)
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  4.  4
    Brian Gleeson (2013). The Reality of Sin and the Need for Grace: A Survey of a Perennial Question. Australasian Catholic Record, The 90 (4):424.
    Gleeson, Brian Let me introduce this topic by referring to wise words of Monica Hellwig about the human situation, before delving into the light and inspiration given in the pre-historical Genesis accounts of the sinfulness of human beings, their inclination to evil, and their need for divine deliverance, and especially in its third chapter. Says Hellwig: The reason that grace is absolutely necessary for a good life and for the salvation of each human person is clear. The world in (...)
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  5.  6
    Andrew Hampton Gleeson, 'A Common Humanity: Thinking About Love and Truth and Justice' by Raimond Gaita.
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  6.  1
    Andrew Hampton Gleeson, Introduction: Language Without Fantasy: Essays on Conversation, Rules and Use.
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  7. Gabriel Andrés (forthcoming). Describir en el barroco, ut pictura rhetorica. Annali Della Facoltà di Lettere E Filosofia.
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  8. Andrew Gleeson (2012). A a Frightening Love: Recasting the Problem of Evil. Palgrave Macmillan.
    The greater good -- The intellectual and the existential -- The problem of evil and the problem of the slightest toothache -- The God of love -- Is God an agent? -- The real God.
     
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  9. Andrew Gleeson (2007). Moral Particularism Reconfigured. Philosophical Investigations 30 (4):363–380.
    The definitive version is available at www.blackwell-synergy.com.
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  10. Nicholas Low & Brendan Gleeson (1999). 3 Geography, Justice and the Limits of Rights. In James D. Proctor & David Marshall Smith (eds.), Geography and Ethics: Journeys in a Moral Terrain. Routledge 30.
     
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  11.  11
    Michel Wensing, Björn Broge, Petra Kaufmann‐Kolle, Edith Andres & Joachim Szecsenyi (2004). Quality Circles to Improve Prescribing Patterns in Primary Medical Care: What is Their Actual Impact? Journal of Evaluation in Clinical Practice 10 (3):457-466.
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  12.  46
    Andrew Gleeson (2010). The Power of God. Sophia 49 (4):603-616.
    Much contemporary analytic philosophy understands the power of God as belonging to the same logical space as the power of human beings: a power of efficient causation taken to the maximum limit. This anthropomorphic picture is often explicated in terms of God’s capacity to bring about any logically possible state of affairs, so-called omnipotence. D.Z. Phillips criticized this position in his last book, The Problem of Evil and the Problem of God. I defend Phillips’s argument against recent criticism by William (...)
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  13.  28
    Michael Andres, Samuel Di Luca & Mauro Pesenti (2008). Finger Counting: The Missing Tool? Behavioral and Brain Sciences 31 (6):642-643.
    Rips et al. claim that the principles underlying the structure of natural numbers cannot be inferred from interactions with the physical world. However, in their target article they failed to consider an important source of interaction: finger counting. Here, we show that finger counting satisfies all the conditions required for allowing the concept of numbers to emerge from sensorimotor experience through a bottom-up process.
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  14.  9
    Fabrice B. R. Parmentier, Gregory Elford, Carles Escera, Pilar Andrés & Iria San Miguel (2008). The Cognitive Locus of Distraction by Acoustic Novelty in the Cross-Modal Oddball Task. Cognition 106 (1):408-432.
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  15.  80
    Andrew Gleeson (2008). Eating Meat and Reading Diamond. Philosophical Papers 37 (1):157-175.
    Here is a very common philosophical opinion: being human plays no important role in moral thinking. Call this the anti-humanist thesis. I argue that a thirty-year old paper by Cora Diamond, ‘Eating Meat and Eating People' (‘EMEP') can help us to see that the anti-humanist thesis is false.
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  16.  14
    William F. Gleeson (1948). The Prosodic Theory of Gerard Manley Hopkins. Thought: A Journal of Philosophy 23 (2):342-343.
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  17.  3
    Nicolas Michaux, Mauro Pesenti, Arnaud Badets, Samuel Di Luca & Michael Andres (2010). Let Us Redeploy Attention to Sensorimotor Experience. Behavioral and Brain Sciences 33 (4):283-284.
    With his massive redeployment hypothesis (MRH), Anderson claims that novel cognitive functions are likely to rely on pre-existing circuits already possessing suitable resources. Here, we put forward recent findings from studies in numerical cognition in order to show that the role of sensorimotor experience in the ontogenetical development of a new function has been largely underestimated in Anderson's proposal.
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  18.  17
    Andrew Gleeson (2015). On Letting Go of Theodicy: Marilyn McCord Adams on God and Evil. Sophia 54 (1):1-12.
    Marilyn McCord Adams agrees with D. Z. Phillips that instrumental theodicy is a moral failure, and that sceptical theists and others are guilty of ignoring what we know now about the moral reality of horrendous evils to speculate about unknown ways these evils might be made sense of. In place of theodicy, Adams advocates ‘the logic of compensation’ for the victims of evil, a postmortem healing of divine intimacy with God. This goes so deep, she believes, that eventually victims will (...)
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  19.  12
    William F. Gleeson (1947). Keeper of the Keys. Thought: A Journal of Philosophy 22 (1):189-190.
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  20.  12
    William F. Gleeson (1947). A Symposium on the Life and Work of Pope Pius X. Thought: A Journal of Philosophy 22 (2):378-379.
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  21.  74
    Andrew Gleeson (2005). Pettit on Consequentialism and Universalizability. Theoretical Medicine and Bioethics 26 (3):261-275.
    Philip Pettit has argued that universalizability entails consequentialism. I criticise the argument for relying on a question-begging reading of the impartiality of universalization. A revised form of the argument can be constructed by relying on preference-satisfaction rationality, rather than on impartiality. But this revised argument succumbs to an ambiguity in the notion of a preference (or desire). I compare the revised argument to an earlier argument of Pettit’s for consequentialism that appealed to the theoretical virtue of simplicity, and I raise (...)
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  22.  11
    William F. Gleeson (1950). Immortal Diamond. Thought: A Journal of Philosophy 25 (3):528-530.
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  23. Fabrice B. R. Parmentier, Gregory Elford, Carles Escera, Pilar Andrés & Iria San Miguel (2008). The Cognitive Locus of Distraction by Acoustic Novelty in the Cross-Modal Oddball Task. Cognition 106 (1):408-432.
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  24.  42
    Kate Gleeson (2009). The Other Abortion Myth—the Failure of the Common Law. Journal of Bioethical Inquiry 6 (1):69-81.
    The 2006 trial of Suman Sood put criminal abortion on the public agenda for the first time in 25 years in NSW. Response to the case highlights tenacious myths about abortion law in Australia; namely that the common law “is an ass” that allows for abortion only by way of a lack of application of the law. By briefly explaining the history of abortion in Australia, I argue that the Sood case does not represent a general failure of the common (...)
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  25.  6
    Luís Gregorio Meza Contreras, R. Llamosa, Luis Enrique, S. Jiménez & Carlos Andrés (forthcoming). Diseño de procedimientos para la calibración de unidades electroquirúrgicas de alta frecuencia. Scientia.
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  26.  6
    H. Andrés (1969). Teoría general deI derecho público eclesiástico. Augustinianum 9 (2):409-409.
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  27.  30
    Johannes Andres & Rainer Mausfeld (2008). Structural Description and Qualitative Content in Perception Theory. Consciousness & Cognition 17 (1):307-311.
    The paper is a critical comment on D. Hoffman. The Scrambling Theorem: A simple proof of the logical possibility of spectrum inversion. Consciousness and Cognition, 2006, 15, 31–45.
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  28.  10
    Sabas Ramírez, Carlos Andrés & Diego Paredes Cuervo (forthcoming). Impacto del crecimiento de Pereira sobre el recurso hídrico en la cuenca del Río Cestillal. Scientia.
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  29.  9
    Tasamá Valencia, Julián Andrés, Santiago Gómez Estrada & Mauricio Holguín Londoño (forthcoming). Análisis de confiabilidad aplicado a una conformadora de rollos empleando la técnica de modos de fallo. Scientia.
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  30.  14
    Andrew Gleeson (2013). A Frightening Love: Replies to Bishop and Mintoff. [REVIEW] Sophia 52 (1):55-59.
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  31. José Román Flecha Andrés (2001). Confesión Públicade Dios Ante Los Nuevos Ídolos. Salmanticensis 48 (2):239-270.
    It is said that Europe finds itself today in a post-christian situa-tion. Further, there are many who advocate abandoning monotheism in order to get back to prechristian polytheism in the hope that the plurality of gods would favour a democratic tolerance in a pluralistic world. In this article the author firstly asks if European Christians have not gone back to adoring idols and to attempting to distinguish between them in the new forms of devotion to possessiveness, to power and to (...)
     
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  32.  5
    R. Gleeson, E. Forde, E. Bates, S. Powell, E. Eadon-Jones & H. Draper (2008). Medical Students' Attitudes Towards Abortion: A UK Study. Journal of Medical Ethics 34 (11):783-787.
    Background: There is little research into medical students’ or doctors’ attitudes to abortion, yet knowing this is important, as policy makers should be aware of the views held by professionals directly involved in abortion provision and changing views may have practical implications for the provision of abortion in the future. Methods: We surveyed 300 medical students about their views on abortion, their beliefs about the status of the fetus and the rights of the mother, their attitude towards UK law and (...)
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  33.  29
    Andrew Gleeson (2001). Animal Animation. Philosophia 28 (1-4):137-169.
    The original publication can be found at www.springerlink.com.
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  34.  20
    Andrew Gleeson (2015). The Problem of Evil and the Problem of the Slightest Toothache. Heythrop Journal 56 (1):32-43.
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  35.  7
    Andrew Gleeson (2014). Michael Rosen, Dignity: Its History and Meaning . Xix + 176, Price $21.95 Hb. [REVIEW] Philosophical Investigations 37 (4):363-382.
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  36.  4
    H. Andres (1971). Chrétiens consacrés. Augustinianum 11 (3):585-586.
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  37.  7
    Sabas Ramírez, Carlos Andrés & Diego Paredes Cuervo (forthcoming). Estudio de oferta y demanda hídrica en la cuenca del Río Barbas. Scientia.
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  38.  7
    H. Andrés (1969). Estado y religión. Augustinianum 9 (2):409-410.
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  39.  12
    Andrew Gleeson (2012). God and Evil: A View From Swansea. Philosophical Investigations 35 (3-4):331-349.
    Herbert McCabe and Brian Davies defend an Aquinas-inspired, anti-anthropomorphic natural theology that emphasises the mysterious distance between the Creator and his creation. This theology gives rise to a powerful response to the problem of evil, powerful enough to scuttle the academic problem of evil that is based on a confused anthropomorphic understanding of God. But that does not dispose of the problem of evil per se. The McCabe–Davies natural theology can succeed only by appropriating a personal understanding of “the ultimate (...)
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  40.  6
    Marsha Regenstein, Ellie Andres, Dylan Nelson, Stephanie David, Ruth Lopert & Richard Katz (2012). Medication Information for Patients with Limited English Proficiency: Lessons From the European Union. Journal of Law, Medicine & Ethics 40 (4):1025-1033.
    Misuse or misunderstanding of medication information is a common and costly problem in the U.S. The risks of misunderstanding medication information are compounded for the large and growing population of individuals with limited English proficiency that often lacks access to this information in their own language. This paper examines practices related to translation of medication information in the European Union that may serve as a model for future U.S. policy efforts to improve the quality and availability of medication information for (...)
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  41. José Román Flecha Andrés & Federico R. Aznar Gil (1995). Admisión a la comunión eucarística de los divorciados y casados civilmente de nuevo. Salmanticensis 42 (2):235-277.
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  42.  16
    Gerald Gleeson (2004). Speaking of Persons, Human and Divine. Sophia 43 (1):45-60.
    Christians commonly speak of and to God as ‘a person’. The propriety of such talk depends on how the concept of a person is being used and understood, and that concept is much contested in contemporary analytic philosophy. In this article, I note the presuppositions of one current debate about what it is to be a human person, and then propose an alternative approach to persons—both human and divine—that draws upon the Thomistic philosophical and theological tradition. In this tradition, ‘person’ (...)
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  43.  5
    Michael Erben & Denis Gleeson (1975). Reproduction and Social Structure: Comments on Louis Althusser's Sociology of Education. Educational Studies 1 (2):121-127.
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  44.  11
    Andrew Gleeson (2013). 'Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita', Edited by Christopher Cordner. [REVIEW] Australasian Journal of Philosophy 91 (1):193-196.
  45.  9
    Ruth Lopert & Deborah Gleeson (2013). The High Price of “Free” Trade: U.S. Trade Agreements and Access to Medicines. Journal of Law, Medicine & Ethics 41 (1):199-223.
    The United States' pursuit of increasingly TRIPS-Plus levels of intellectual property protection for medicines in bilateral and regional trade agreements is well recognized. Less so, however, are U.S. efforts through these agreements to influence and constrain the pharmaceutical coverage programs of its trading partners. Although arguably unsuccessful in the Australia- U.S. Free Trade Agreement (AUSFTA), the U.S. nevertheless succeeded in its bilateral FTA with South Korea (KORUS) in establishing prescriptive provisions pertaining to the operation of coverage and reimbursement programs for (...)
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  46.  4
    Fabrice B. R. Parmentier, Jane V. Elsley, Pilar Andrés & Francisco Barceló (2011). Why Are Auditory Novels Distracting? Contrasting the Roles of Novelty, Violation of Expectation and Stimulus Change. Cognition 119 (3):374-380.
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  47.  5
    M. A. Andrés (1965). Pequeño catecismo de la vocación sacerdotal. Augustinianum 5 (1):203-203.
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  48. José Román Flecha Andrés (2011). Ley natural y presencia cristiana en el mundo. Veritas: Revista de Filosofia da PUCRS 24:51-66.
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  49.  2
    José Román Flecha Andrés (2009). Palabra de Dios y comportamiento moral. Salmanticensis 56 (1):71-84.
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  50.  15
    Brendan Gleeson (2000). Disability, Geography and Ethics. Philosophy and Geography 3 (1):65 – 70.
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