Search results for 'Andrew T. Brie' (try it on Scholar)

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  1.  6
    B. Delfgaauw, A. Pattin, Carlos Steel, H. Sonneville, G. Fuller, G. A. De Brie, J. Janssens, F. De Keyser, M. T. Van Reijen & A. Van de Putte (1978). Bibliografische Nota's. [REVIEW] Tijdschrift Voor Filosofie 40 (2):353 - 358.
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  2. Jacques Abbadie & W. T. (1695). The Art of Knowing One-Self: Or, an Enquiry Into the Sources of Morality [Tr. By T.W.].
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  3. W. T. (1698). A Dialogue Between Mr. Merriman, and Dr. Chymist: Concerning John Sergents Paradoxes, in His New Method to Science, and His Solid Philosophy. By T.W. [REVIEW] [S.N.].
     
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  4. L. T. L. T. (1908). NUNN, T. P. -The Aim and Achievements of Scientific Method. [REVIEW] Mind 17:274.
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  5. Riccardo Quinto (2008). Guillelmus de Luxi, Guillelmi de Luxi Postilla super Baruch, Postilla super Ionam, ed. Andrew T. Sulavik. Turnhout: Brepols, 2006. Pp. xcii, 178; 1 chart and tables. €125. [REVIEW] Speculum 83 (4):998-999.
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  6. Roger Smith (1980). Museums of Madness: The Social Organization of Insanity in Nineteenth-Century England by Andrew T. Scull. [REVIEW] Isis: A Journal of the History of Science 71:328-328.
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  7.  10
    John Coates (1996). Joseph Chamberlain: Entrepreneur in Politics, by Peter T. Marsh; Younghusband: The Last Great Imperial Adventurer, by Patrick French; and Rabindranath Tagore: The Myriad-Minded Man, by Krishna Dutta and Andrew Robinson. The Chesterton Review 22 (1/2):158-167.
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  8.  17
    Malcolm A. R. Colledge (1979). Andrew Oliver and K. T. Luckner: Silver for the Gods, 800 Years of Greek and Roman Silver. Pp. 175; 119 Plates. Toledo, Ohio: Toledo Museum of Art, 1977. Paper. [REVIEW] The Classical Review 29 (01):185-.
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  9. Barbara Darling-Smith (1999). Review of Swedenborg: Buddha of the North by D. T. Suzuki; Andrew Bernstein. [REVIEW] Philosophy East and West 49 (2):231-235.
     
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  10. Victor Mills (1943). Is Modern Culture Doomed? By Andrew J. Krzesinski, Ph. D., S. T. D. Franciscan Studies 3 (3):324-325.
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  11.  26
    Katie McShane (2007). Why Environmental Ethics Shouldn't Give Up on Intrinsic Value. Environmental Ethics 29 (1):43-61.
    Recent critics (Andrew Light, Bryan Norton, Anthony Weston, and Bruce Morito, among others) have argued that we should give up talk of intrinsic value in general and that of nature in particular. While earlier theorists might have overestimated the importance of intrinsic value, these recent critics underestimate its importance. Claims about a thing’s intrinsic value are claims about the distinctive way in which we have reason to care about that thing. If we understand intrinsic value in this manner, we (...)
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  12.  52
    Andrew M. Bailey (2014). You Needn't Be Simple. Philosophical Papers 43 (2):145-160.
    Here's an interesting question: what are we? David Barnett has claimed that reflection on consciousness suggests an answer: we are simple. Barnett argues that the mereological simplicity of conscious beings best explains the Datum: that no pair of persons can itself be conscious. In this paper, I offer two alternative explanations of the Datum. If either is correct, Barnett's argument fails. First, there aren't any such things as pairs of persons. Second, consciousness is maximal; no conscious thing is a proper (...)
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  13. S. Andrew Schroeder (2011). You Don't Have to Do What's Best! (A Problem for Consequentialists and Other Teleologists). In Mark Timmons (ed.), Oxford Studies in Normative Ethics, vol. 1. Oxford University Press
    Define teleology as the view that requirements hold in virtue of facts about value or goodness. Teleological views are quite popular, and in fact some philosophers (e.g. Dreier, Smith) argue that all (plausible) moral theories can be understood teleologically. I argue, however, that certain well-known cases show that the teleologist must at minimum assume that there are certain facts that an agent ought to know, and that this means that requirements can't, in general, hold in virtue of facts about value (...)
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  14.  24
    Andrew Naylor (1971). B Remembers That P From Time T. Journal of Philosophy 68 (2):29-41.
    For cases in which to remember that p is to have (strict) nonbasic, unmixed memory knowledge that p; in which there is at most one prior time, t, from which one remembers; in which one knew at t that p; and in which there can arise a sensible question whether one remembers that p from t — a person, B, remembers that p from t if and only if: (1) There is a set of grounds a subset of which consists (...)
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  15.  4
    Andrew Stables (2008). Can ‘Sensibility’ Be Re-‘Associated’? Reflections on T.S. Eliot and the Possibility of Educating for a Sustainable Environment. Ethics and Education 3 (2):161-170.
    The paper considers T.S. Eliot's 'dissociation of sensibility' thesis, considering its philosophical value and attempting to defend it against published objections. While accepting some of the criticisms, it is argued that Eliot's argument is sound to a significant extent. Eliot's account retains explanatory power with regard to an enduring arts-science divide in schooling and, more broadly, in environmental ethics. In both these areas, educators can, and should, find greater synergies between arts and science, and theoria and praxis, despite continuing (...)
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  16. Andrew R. Bailey (ed.) (2016). Utilitarianism - Ed. Andrew Bailey. Broadview Press.
    _Utilitarianism_ is a classic work of ethical theory, arguably the most persuasive and comprehensible presentation of this widely influential position. Mill argues that it is pleasure and pain that ought to guide our decision-making&and not the pleasure and pain of any one person or group, but the summative experience of all who are affected by our actions. While he didn’t invent utilitarianism, Mill offered its clearest expression and strongest defense, and expanded the theory to account for the variety in quality (...)
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  17. Andrew Vincent (2006). Metaphysics and Ethics in the Philosophy of T.H. Green. In Maria Dimova-Cookson & W. J. Mander (eds.), T.H. Green: Ethics, Metaphysics, and Political Philosophy. Oxford University Press
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  18. Andrew Russo (2011). Why It Doesn't Matter I'm Not Insane: Descartes's Madness Doubt in Focus. Southwest Philosophy Review 27 (1):157-165.
    Harry Frankfurt has argued that Descartes’s madness doubt in the First Meditation is importantly different from his dreaming doubt. The madness doubt does not provide a reason for doubting the senses since were the meditator to suppose he was mad his ability to successfully complete the philosophical investigation he sets for himself in the first few pages of the Meditations would be undermined. I argue that Frankfurt’s interpretation of Descartes’s madness doubt is mistaken and that it should be understood as (...)
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  19.  26
    Andreas Chatzidakis, Sally Hibbert & Andrew P. Smith (2007). Why People Don't Take Their Concerns About Fair Trade to the Supermarket: The Role of Neutralisation. [REVIEW] Journal of Business Ethics 74 (1):89 - 100.
    This article explores how neutralisation can explain people's lack of commitment to buying Fair Trade (FT) products, even when they identify FT as an ethical concern. It examines the theoretical tenets of neutralisation theory and critically assesses its applicability to the purchase of FT products. Exploratory research provides illustrative examples of neutralisation techniques being used in the FT consumer context. A conceptual framework and research propositions delineate the role of neutralisation in explaining the attitude-behaviour discrepancies evident in relation to consumers' (...)
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  20. Andrew Sepielli (2009). What to Do When You Don't Know What to Do. Oxford Studies in Metaethics 4:5-28.
  21.  40
    Andrew Kissel (2015). Free: Why Science Hasn’T Disproved Free Will, by Alfred R. Mele. Teaching Philosophy 38 (3):354-358.
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  22.  5
    Andrew C. Connolly, Jerry A. Fodor, Lila R. Gleitman & Henry Gleitman (2007). Why Stereotypes Don’T Even Make Good Defaults. Cognition 103 (1):1-22.
  23. Andrew Sepielli (2013). What to Do When You Don't Know What to Do When You Don't Know What to Do…. Noûs 47 (1):521-544.
  24. Margaret Gilbert, Andrew Mason, Elizabeth S. Anderson, J. David Velleman, Matthew H. Kramer, Michele M. Moody‐Adams & Martha C. Nussbaum (1999). 10. Lucius T. Outlaw, Jr., On Race and Philosophy Lucius T. Outlaw, Jr., On Race and Philosophy (Pp. 454-456). Ethics 109 (2).
     
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  25. Brie Gertler (2004). We Can't Know a Priori That H2O Exists. But Can We Know a Priori That Water Does? Analysis 64 (1):44-47.
  26. T. Jenkins (2001). Book Reviews : God and Modernity: A New and Better Way to Do Theology, by Andrew Shanks. London and New York: Routledge, 2000. 187 Pp. Pb. 15.99. ISBN 0-415-22189-. [REVIEW] Studies in Christian Ethics 14 (2):119-122.
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  27.  14
    Andrew B. Newberg & Bruce Y. Lee (2005). The Neuroscientific Study of Religious and Spiritual Phenomena: Or Why God Doesn't Use Biostatistics. Zygon 40 (2):469-490.
  28.  43
    Andrew Hodges, A L a N T U R I N.
    The text on this website is copyright in the same way as any other publication. It is of course legitimate to make small quotations from it. A link to this site should then be put in to acknowledge the origin of quoted text. For any more substantial use of the material on this site you should ask permission from me. You should also ask my permission to use any of the graphic icons or the images which are marked as being (...)
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  29.  44
    Eugene G. D'Aquili & Andrew B. Newberg (1998). The Neuropsychological Basis of Religions, or Why God Won't Go Away. Zygon 33 (2):187-201.
  30.  22
    Andrew Huddleston & E. Lord, Clear Eyes, Full Hearts, Can't Lose: Friday Night Lights and the Value of Inspiration.
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  31.  63
    James T. Cushing (1985). Book Review:Constructing Quarks: A Sociological History of Particle Physics Andrew Pickering. [REVIEW] Philosophy of Science 52 (4):640-.
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  32.  8
    Andrew Stark (1997). Don't Change the Subject. Business Ethics Quarterly 7 (3):93-116.
    A quid pro quo is an exchange of value between a citizen or group—often a businessperson or organization—and an official; whatthe citizen or group offers can take either monetary or nonmonetary form and what the official supplies, in return, is some kind of public act. Despite the fact that instances of quid pro quo seem continually to compel public attention, very few rise to the level of bribery; i.e., the level in which they are resolved judicially. In part, quid pro (...)
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  33.  2
    Bundy Mackintosh & Andrew Mathews (2003). Don't Look Now: Attentional Avoidance of Emotionally Valenced Cues. Cognition and Emotion 17 (4):623-646.
  34.  17
    Andrew Stark (1997). Don’T Change the Subject: Interpreting Public Discourse Over Quid Pro Quo. Business Ethics Quarterly 7 (3):93-116.
    A quid pro quo is an exchange of value between a citizen or group—often a businessperson or organization—and an official; whatthe citizen or group offers can take either monetary or nonmonetary form and what the official supplies, in return, is some kind of public act. Despite the fact that instances of quid pro quo seem continually to compel public attention, very few rise to the level of bribery; i.e., the level in which they are resolved judicially. In part, quid pro (...)
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  35.  23
    Andrew Wayne (1996). Book Review:Quantum Mechanics: Historical Contingency and the Copenhagen Hegemony James T. Cushing. [REVIEW] Philosophy of Science 63 (3):478-.
  36.  11
    Jeffrey M. Perl & Andrew P. Tuck (1985). The Hidden Advantage of Tradition: On the Significance of T. S. Eliot's Indic Studies. Philosophy East and West 35 (2):115-131.
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  37.  7
    T. K. Abbott (1888). Old-Latin Biblical Texts Old-Latin Biblical Texts, No. III. The Four Gospels From the Munich MS. (Q) with a Fragment From St. John in the Hof-Bibliothek at Vienna. Edited, with the Aid of Tischendorf's Transcript (Under the Direction of the Bishop of Salisbury), by Henry J. White, M.A., of the Society of St. Andrew, Salisbury. With a Facsimile. Oxford: At the Clarendon Press. 4to. Pp. Lvi. 166. 12s. 6d. [REVIEW] The Classical Review 2 (10):312-314.
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  38.  4
    T. C. Snow (1893). Skene's 'Ante Agamemnona.' ' Ante Agamemnona': A New Departure in Philology. Nos. I. Ii. Iii. Iv. (To Be Continued). By Andrew Philip Skene, of Skene, and of Hallyards-Fife, Scotland; Chief of the Name; Also of Skenesborough, North America. Oxford and London. 1892. Pp. 118. 3s. 6d. [REVIEW] The Classical Review 7 (03):129-132.
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  39.  6
    Andrew Murphie (1998). I'm Not Joking - Lacanian Nostalgia Ain't What It Used To Be: On Everything You Always Wanted to Know About Lacan (But Were Afraid to Ask Hitchcock) , Edited by Slavoj Žižek. Film-Philosophy 2 (1).
  40.  1
    Robert Schwartz & Andrew Grubb (1985). Why Britain Can't Afford Informed Consent. Hastings Center Report 15 (4):19-25.
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  41.  8
    Andrew Russo (2012). Why It Doesn’T Matter I’M Not Insane. Southwest Philosophy Review 27 (1):157-165.
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  42.  4
    S. J. Andrew Jaspers (2008). Double-Effect Reasoning—T.A. Cavanaugh. International Philosophical Quarterly 48 (2):260-262.
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  43.  6
    Andrew Burnett (1991). Coins From Morgantina Theodore V. Buttrey, Kenan T. Erim, Thomas D. Groves, R. Ross Holloway: Morgantina Studies, II: The Coins. Results of the Excavations Conducted at Morgantina by Princeton University, the University of Illinois and the University of Virginia. Pp. Xxii + 245; 49 Plates. Princeton University Press, 1989. $65. [REVIEW] The Classical Review 41 (02):451-453.
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  44.  2
    Andrew McGowan (2015). Review of Peter T. Sanlon, Augustine’s Theology of Preaching. [REVIEW] Augustinian Studies 46 (1):147-149.
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  45.  7
    Andrew Lugg (1979). Critical Notice of T.W. Adorno Et aI., The Positivist Dispute in German Sociology. Canadian Journal of Philosophy 9 (4):739-756.
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  46.  5
    T. H. Barrett (1983). Andrew Chih. Chinese Humanism: A Religion Beyond Religion. Pp. 548. $12.50. [REVIEW] Religious Studies 19 (4):539.
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  47.  5
    T. W. Allen & Ronald M. Burrows (1907). Lang's Homer and His Age Homer and His Age. By Andrew Lang. Longmans, 1906. Pp. 335. 12s. 6d. The Classical Review 21 (01):16-23.
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  48.  4
    Andrew Moore (2009). What We Don't Know Can, and Will, Hurt Us. Bioessays 31 (10):1009-1009.
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  49.  5
    Andrew B. Johnson & Pam R. Sailors (2013). Don't Bring It On: The Case Against Cheerleading as a Collegiate Sport. Journal of the Philosophy of Sport 40 (2):255 - 277.
    The 2010 Quinnipiac cheerleading case raises interesting questions about the nature of both cheerleading and sport, as well as about the moral character of each. In this paper we explore some of those questions, and argue that no form of college cheerleading currently in existence deserves, from a moral point of view, to be recognized as a sport for Title IX purposes. To reach that conclusion, we evaluate cheerleading using a quasi-legal argument based on the NCAA?s definition of sport and (...)
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  50.  5
    Andrew Smith (2005). Emotions J. Sihvola, T. Engberg-Pedersen (Edd.): The Emotions in Hellenistic Philosophy . (The New Synthese Historical Library 46.) Pp. Xi + 380. Dordrecht, Boston, and London: Kluwer Academic Publishers, 1998. Cased, US$184. ISBN: 0-7923-5318-. [REVIEW] The Classical Review 55 (01):175-.
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