Search results for 'Angela McKay' (try it on Scholar)

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  1. Angela McKay (2007). Publicly Accessible Intuitions: “Neutral Reasons” and Bioethics. Christian Bioethics 13 (2):183-197.score: 240.0
    This article examines Leon Kass's contention that a choice for physician-assisted suicide is “undignified.” Although Kass is Jewish rather than Christian, he argues for positions that most Christians share, and he argues for these positions without presupposing the truth of specific religious claims. I argue that although Kass has some important intuitions, he too readily assumes that these intuitions will be shared by his audience, and that this assumption diminishes the force of his argument. An examination of the limitations of (...)
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  2. Angela McKay (2005). Prudence and Acquired Moral Virtue. The Thomist 69 (4):535-555.score: 240.0
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  3. Jack Green Musselman (2009). Pt. 1. Thomistic Foundations : Natural Law Theory, Synderesis and Practical Reason. Human Nature and its Limits / Christopher Tollefsen ; Synderesis, Law, and Virtue / Angela McKay ; Human Nature and Moral Goodness / Patrick Lee ; Natural Law for Teaching Ethics : An Essential Tool and Not a Seamless Web. [REVIEW] In Mark J. Cherry (ed.), The Normativity of the Natural: Human Goods, Human Virtues, and Human Flourishing. Springer.score: 90.0
     
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  4. Thomas J. McKay (2006). Plural Predication. Oxford University Press.score: 60.0
    Plural predication is a pervasive part of ordinary language. We can say that some people are fifty in number, are surrounding a building, come from many countries, and are classmates. These predicates can be true of some people without being true of any one of them; they are non-distributive predications. However, the apparatus of modern logic does not allow a place for them. Thomas McKay here explores the enrichment of logic with non-distributive plural predication and quantification. His book will (...)
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  5. Dan Sperber, Ryan T. McKay & Daniel C. Dennett (2009). Culturally Transmitted Misbeliefs. Behavioral and Brain Sciences 32 (6):534.score: 60.0
    Most human beliefs are acquired through communication, and so are most misbeliefs. Just like the misbeliefs discussed by McKay & Dennett (M&D), culturally transmitted misbeliefs tend to result from limitations rather than malfunctions of the mechanisms that produce them, and few if any can be argued to be adaptations. However, the mechanisms involved, the contents, and the hypothetical adaptive value tend to be specific to the cultural case.
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  6. John Sutton, Ryan T. McKay & Daniel C. Dennett (2009). Adaptive Misbeliefs and False Memories. Behavioral and Brain Sciences 32 (6):535.score: 60.0
    McKay & Dennett (M&D) suggest that some positive illusions are adaptive. But there is a bidirectional link between memory and positive illusions: Biased autobiographical memories filter incoming information, and self-enhancing information is preferentially attended and used to update memory. Extending M&D's approach, I ask if certain false memories might be adaptive, defending a broad view of the psychosocial functions of remembering.
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  7. James R. Liddle, Todd K. Shackelford, Ryan T. McKay & Daniel C. Dennett (2009). Are Beliefs the Proper Targets of Adaptationist Analyses? Behavioral and Brain Sciences 32 (6):528.score: 60.0
    McKay & Dennett's (M&D's) description of beliefs, and misbeliefs in particular, is a commendable contribution to the literature; but we argue that referring to beliefs as adaptive or maladaptive can cause conceptual confusion. is inconsistently defined in the article, which adds to confusion and renders it difficult to evaluate the claims, particularly the possibility of.
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  8. Ara Norenzayan, Azim F. Shariff, Will M. Gervais, Ryan T. McKay & Daniel C. Dennett (2009). The Evolution of Religious Misbelief. Behavioral and Brain Sciences 32 (6):531.score: 60.0
    Inducing religious thoughts increases prosocial behavior among strangers in anonymous contexts. These effects can be explained both by behavioral priming processes as well as by reputational mechanisms. We examine whether belief in moralizing supernatural agents supplies a case for what McKay & Dennett (M&D) call evolved misbelief, concluding that they might be more persuasively seen as an example of culturally evolved misbelief.
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  9. Thomas J. McKay (2008). Review of H. Laycock, Words Without Objects: Semantics, Ontology, and Logic for Non-Singularity. [REVIEW] Canadian Journal of Philosophy 38 (2):pp. 301-323.score: 30.0
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  10. Thomas McKay & David Johnson (1996). A Reconsideration of an Argument Against Compatibilism. Philosophical Topics 24 (2):113-122.score: 30.0
  11. Thomas J. McKay (1975). Essentialism in Quantified Modal Logic. Journal of Philosophical Logic 4 (4):423 - 438.score: 30.0
    This paper mentions several different sorts of "essentialism," and examines various senses in which quantified modal logic is "committed to" the most troublesome kind of essentialism. It is argued that essentialism is neither provable, Nor entailed by any contingently true non-Modal sentence. But quantified modal logic is committed to the meaningfulness of essentialism. This sort of commitment may be made innocuous by requiring that essentialism simply be made logically false; some of the consequences of taking this line are explored.
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  12. Phyllis McKay (2004). Newcomb's Problem: The Causalists Get Rich. Analysis 64 (2):187–189.score: 30.0
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  13. Ruth Burnice McKay (2000). Consequential Utilitarianism: Addressing Ethical Deficiencies in the Municipal Landfill Siting Process. [REVIEW] Journal of Business Ethics 26 (4):289 - 306.score: 30.0
    This paper examines ethical concerns of the utilitarian paradigm, the greatest good for the greatest number, advocated by many proponents and consultants in siting landfills. The implications of the consequentialist utilitarian approach are considered through the examination of a landfill-site-search case study in Ontario, Canada. Limitations to such an approach, in terms of differing values, equal consideration, equitable participation, distributive justice and the emphasis on non-quantifiable factors are discussed. Recommendations to improve the process are made based on the ethical analysis (...)
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  14. T. J. McKay (2012). New Essays on Singular Thought * Edited by Robin Jeshion. Analysis 72 (1):177-181.score: 30.0
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  15. Thomas McKay (1981). On Proper Names in Belief Ascriptions. Philosophical Studies 39 (3):287-303.score: 30.0
  16. Phyllis Kirstin McKay (2007). Freedom, Fiction and Evidential Decision Theory. Erkenntnis 66 (3):393 - 407.score: 30.0
    This paper argues against evidential decision-theory, by showing that the newest responses to its biggest current problem – the medical Newcomb problems – don’t work. The latest approach is described, and the arguments of two main proponents of it – Huw Price and CR Hitchcock – clearly distinguished and examined. It is argued that since neither new defence is successful, causation remains essential to understanding means-end agency.
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  17. Thomas Mckay & Peter Van Inwagen (1977). Counterfactuals with Disjunctive Antecedents. Philosophical Studies 31 (5):353 - 356.score: 30.0
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  18. Thomas McKay, Propositional Attitude Reports. Stanford Encyclopedia of Philosophy.score: 30.0
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  19. Sam S. Souryal & Brian W. McKay (1996). Personal Loyalty to Superiors in Public Service. Criminal Justice Ethics 15 (2):44-62.score: 30.0
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  20. Daniel Dennett & Ryan McKay (2006). A Continuum of Mindfulness. Behavioral and Brain Sciences 29 (4):353-354.score: 30.0
    Mesoudi et al. overlook an illuminating parallel between cultural and biological evolution, namely, the existence in each realm of a continuum from intelligent, mindful evolution through to oblivious, mindless evolution. In addition, they underplay the independence of cultural fitness from biological fitness. The assumption that successful cultural traits enhance genetic fitness must be sidelined, as must the assumption that such traits will at least be considered worth having. (Published Online November 9 2006).
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  21. R. Mckay & L. CipoLotti (2007). Attributional Style in a Case of Cotard Delusion. Consciousness and Cognition 16 (2):349-359.score: 30.0
  22. Thomas McKay & Cindy Stern (1979). Natural Kind Terms and Standards of Membership. Linguistics and Philosophy 3 (1):27 - 34.score: 30.0
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  23. Thomas J. McKay (1991). Representingde Re Beliefs. Linguistics and Philosophy 14 (6):711 - 739.score: 30.0
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  24. A. C. McKay (2002). Supererogation and the Profession of Medicine. Journal of Medical Ethics 28 (2):70-73.score: 30.0
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  25. Steve McKay, Biological Rationalism.score: 30.0
    I argue that contemporary philosophy of language in the analytic tradition rests on two fundamentally wrong assumptions: empiricism and externalism. After I show why these two assumptions are incorrect, I turn my attention to biological rationalism. Biological rationalism—a research program inspired by the work of Noam Chomsky—is committed to nativism and internalism. I believe biological rationalism provides the best framework to achieve a genuine understanding of language. I try to show this by considering the biological rationalist answers to major problems (...)
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  26. Thomas McKay (1994). Names, Causal Chains, and de Re Beliefs. Philosophical Perspectives 8:293-302.score: 30.0
  27. Ryan Mckay (2012). Delusional Inference. Mind and Language 27 (3):330-355.score: 30.0
    Does the formation of delusions involve abnormal reasoning? According to the prominent ‘two-factor’ theory of delusions (e.g. Coltheart, 2007), the answer is yes. The second factor in this theory is supposed to affect a deluded individual's ability to evaluate candidates for belief. However, most published accounts of the two-factor theory have not said much about the nature of this second factor. In an effort to remedy this shortcoming, Coltheart, Menzies and Sutton (2010) recently put forward a Bayesian account of inference (...)
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  28. Thomas McKay (1984). Actions and De Re Beliefs. Canadian Journal of Philosophy 14 (4):631 - 635.score: 30.0
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  29. C. G. McKay (1968). The Decidability of Certain Intermediate Propositional Logics. Journal of Symbolic Logic 33 (2):258-264.score: 30.0
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  30. Ryan T. McKay & Daniel C. Dennett (2009). The Evolution of Misbelief. Behavioral and Brain Sciences 32 (6):493.score: 30.0
    From an evolutionary standpoint, a default presumption is that true beliefs are adaptive and misbeliefs maladaptive. But if humans are biologically engineered to appraise the world accurately and to form true beliefs, how are we to explain the routine exceptions to this rule? How can we account for mistaken beliefs, bizarre delusions, and instances of self-deception? We explore this question in some detail. We begin by articulating a distinction between two general types of misbelief: those resulting from a breakdown in (...)
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  31. Thomas J. Mckay (1986). Against Constitutional Sufficiency Principles. Midwest Studies in Philosophy 11 (1):295-304.score: 30.0
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  32. R. Mckay, R. Langdon & M. Coltheart (2007). Models of Misbelief: Integrating Motivational and Deficit Theories of Delusions. Consciousness and Cognition 16 (4):932-941.score: 30.0
  33. A. J. Mckay (1998). Moral Status: Obligations to Persons and Other Living Things. Journal of Medical Ethics 24 (5):354-355.score: 30.0
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  34. John Z. Mckay & Alexander Rehding (2011). The Structure of Plato's Dialogues and Greek Music Theory: A Response to JB Kennedy. Apeiron 44 (4):359-375.score: 30.0
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  35. T. D. Campbell & A. J. M. McKay (1978). Antenatal Injury and the Rights of the Foetus. Philosophical Quarterly 28 (110):17-30.score: 30.0
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  36. Thomas J. McKay (1986). Lowe and Baldwin on Modalities. Mind 95 (380):499-505.score: 30.0
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  37. Thomas J. McKay (1978). The Principle of Predication. Journal of Philosophical Logic 7 (1):19 - 26.score: 30.0
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  38. Alexander Mckay (1997). Accommodating Ideological Pluralism in Sexuality Education. Journal of Moral Education 26 (3):285-300.score: 30.0
    Abstract Because norms related to sexuality are an important determinant of the nature of society, sexuality education in schools is the subject of passionate debate. This discourse reflects a struggle between Restrictive and Permissive sexual ideologies. These ideologies compete for influence in shaping sexuality education. As a result, some sexuality education programmes constitute ideological indoctrination. Many other programmes, because of the ideological conflict surrounding sexuality, omit important sexual health information. The objective of this paper is to articulate the basic parameters (...)
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  39. Thomas McKay (1986). His Burning Pants. Notre Dame Journal of Formal Logic 27 (3):393-400.score: 30.0
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  40. Paul C. W. Davies, Carol E. Cleland & Christopher P. McKay, Signatures of a Shadow Biosphere.score: 30.0
    Astrobiologists are aware that extraterrestrial life might differ from known life, and considerable thought has been given to possible signatures associated with weird forms of life on other planets. So far, however, very little attention has been paid to the possibility that our own planet might also host communities of weird life. If life arises readily in Earth-like conditions, as many astrobiologists contend, then it may well have formed many times on Earth itself, which raises the question whether one or (...)
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  41. P. K. Feyerabend & D. M. McKay (1958). Symposium: Complementarity. Aristotelian Society Supplementary Volume 32:75 - 122.score: 30.0
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  42. J. Allister McGregor, Andrew McKay & Jackeline Velazco (2007). Needs and Resources in the Investigation of Well‐Being in Developing Countries: Illustrative Evidence From Bangladesh and Peru. Journal of Economic Methodology 14 (1):107-131.score: 30.0
    The paper offers an analysis of how to operationalize the development goal of promoting well?being, and provides an exemplar. It focuses on one element of a comprehensive methodology to operationalize empirical research into the social and cultural construction of well?being in developing countries. This research uses a definition of well?being that combines objective and subjective dimensions and locates these in the social and cultural relationships of particular societies. We focus here on the Resources and Needs Questionnaire (RANQ), a research instrument (...)
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  43. Niccie L. McKay, Mary E. Deily & Fred H. Dorner (2002). Ownership and Changes in Hospital Inefficiency, 1986–1991. Inquiry 39 (4):388-399.score: 30.0
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  44. K. L. McKay (1953). The Oxyrhynchus Historian and the Outbreak of the 'Corinthian War'. The Classical Review 3 (01):6-7.score: 30.0
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  45. J. Selgelid Michael, R. McLean Angela & Julian Savulescu Nimalan Arinaminpathy (2009). Infectious Disease Ethics: Limiting Liberty in Contexts of Contagion. Journal of Bioethical Inquiry 6 (2).score: 30.0
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  46. George Ainslie, Ryan T. McKay & Daniel C. Dennett (2009). Non-Instrumental Belief is Largely Founded on Singularity 1. Behavioral and Brain Sciences 32 (6):511.score: 30.0
    The radical evolutionary step that divides human decision-making from that of nonhumans is the ability to excite the reward process for its own sake, in imagination. Combined with hyperbolic over-valuation of the present, this ability is a potential threat to both the individual's long term survival and the natural selection of high intelligence. Human belief is intrinsically or under-founded, which may or may not be adaptive.
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  47. C. G. McKay (1967). Implicationless Wffs. In IC. Notre Dame Journal of Formal Logic 8 (3):227-228.score: 30.0
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  48. M. Isaza, José Hipólito, Francisco Javier Jiménez González, C. Veloza, Luz Angela, A. Ramírez, Luz Stella, Andréa García Vivas, M. Londoño & Juan Carlos Sepúlveda (forthcoming). Determinación espectrofotométrica de la actividad inhibitoria de xantina oxidasa en extractos de algunas plantas melastomataceas. Scientia.score: 30.0
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  49. Angela McKay Knobel (2011). Aquinas and the Pagan Virtues. International Philosophical Quarterly 51 (3):339-354.score: 30.0
    Although scholars agree that Aquinas believed the pagan could possess “true but imperfect” virtues, there is deep disagreement over the question of how these “true but imperfect” virtues should be understood. Some scholars argue that Aquinas believed the pagan’s imperfect virtues are nonetheless ordered to a genuinely good end (his natural good) and are connected by acquired prudence. Other scholars argue that Aquinas believed that any virtues that the pagan possesses are considerably more limited: they are more akin to dispositions (...)
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  50. Angela McKay Knobel (2010). Can Aquinas's Infused and Acquired Virtues Coexist in the Christian Life? Studies in Christian Ethics 23 (4):381-396.score: 30.0
    Although it is well known that Aquinas holds that infused versions of prudence and the other acquired virtues are bestowed on man along with habitual grace, there is no uniform and widely accepted account of how the infused and acquired virtues are related: some scholars interpret Aquinas to mean that the acquired virtues are ‘taken up’ into the infused virtues, while others credit him with the view that the infused and acquired virtues somehow coexist. This paper explores one common way (...)
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