Search results for 'Anthony Burns' (try it on Scholar)

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Profile: Anthony Burns (Nottingham University)
  1. S. A. M. Burns (1974). Wittgenstein. By Anthony Kenny. London: Allen Lane, The Penguin Press; Toronto: Longman, 1973. Pp. X, 235. $10.50. [REVIEW] Dialogue 13 (01):196-198.score: 360.0
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  2. Steven Burns (2000). Anthony Gottlieb, Socrates Reviewed By. Philosophy in Review 20 (4):257-259.score: 360.0
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  3. Anthony P. Atkinson, I. S. Baker, Susan J. Blackmore, William Braud, Jean E. Burns, R. H. S. Carpenter, Christopher J. S. Clarke, Ralph D. Ellis, David Fontana, Christopher C. French, D. Radin, M. Schlitz, Stefan Schmidt & Max Velmans (2005). Open Peer Commentary on 'the Sense of Being Stared At' Parts 1 &. Journal of Consciousness Studies 12 (6):50-116.score: 240.0
  4. Anthony Burns (2011). Conceptual History and the Philosophy of the Later Wittgenstein: A Critique of Quentin Skinners Contextualist Method. Journal of the Philosophy of History 5 (1):54-83.score: 240.0
    Although first published in 1969, the methodological views advanced in Quentin Skinner's “Meaning and Understanding in the History of Ideas” remain relevant today. In his article Skinner suggests that it would be inappropriate to even attempt to write the history of any idea or concept. In support of this view, Skinner advances two arguments, one derived from the philosophy of the later Wittgenstein and the other from that of J. L. Austin. In this paper I focus on the first of (...)
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  5. Anthony Burns (1986). The Sources of the Encyclopedia Article on Justice: A Reply to Professor Thielemann. Diderot Studies 22:27 - 39.score: 240.0
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  6. Walter J. Freeman & J. Burns (1996). Societies of Brains: Walter Freeman in Conversation with Jean Burns. Journal of Consciousness Studies 3 (2):172-180.score: 180.0
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  7. J. H. Burns (1999). Bibliography of the Writings of JH Burns 1950-1998. History of Political Thought 20:7-20.score: 180.0
     
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  8. Jean E. Burns (2012). The Action of Consciousness and the Uncertainty Principle. Journal of Nonlocality 1 (1).score: 60.0
    The term action of consciousness is used to refer to an influence, such as psychokinesis or free will, that produces an effect on matter that is correlated to mental intention, but not completely determined by physical conditions. Such an action could not conserve energy. But in that case, one wonders why, when highly accurate measurements are done, occasions of non-conserved energy (generated perhaps by unconscious PK) are not detected. A possible explanation is that actions of consciousness take place within the (...)
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  9. [deleted]Stacy Lee Burns (2012). Harold Garfinkel: Memorial Remarks, Recollections and Reflections. [REVIEW] Human Studies 35 (2):159-161.score: 60.0
    Harold Garfinkel: Memorial Remarks, Recollections and Reflections Content Type Journal Article Pages 1-3 DOI 10.1007/s10746-012-9216-2 Authors Stacy Lee Burns, Loyola Marymount University, University Hall, One LMU Drive, Suite 4341, Los Angeles, CA 90045-2659, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548.
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  10. Raymond Anthony (2012). Author Meets Critics Panel: Paul B. Thompson's (2010) The Agrarian Vision: Sustainability and Environmental Ethics. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (4):499-501.score: 60.0
    Author Meets Critics Panel: Paul B. Thompson’s (2010) The Agrarian Vision: Sustainability and Environmental Ethics Content Type Journal Article Pages 1-3 DOI 10.1007/s10806-011-9340-4 Authors Raymond Anthony, Department of Philosophy, University of Alaska Anchorage, 3211 Providence Drive, Anchorage, AK 99508, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
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  11. Raymond Anthony (2012). The Ethics of Food for Tomorrow: On the Viability of Agrarianism—How Far Can It Go? Comments on Paul Thompson's Agrarian Vision. Journal of Agricultural and Environmental Ethics 25 (4):543-552.score: 60.0
    Abstract I consider Paul Thompson’s Agrarian Vision from the perspective of the philosophy of technology, especially as it relates to certain questions about public engagement and deliberative democracy around food issues. Is it able to promote an attitudinal shift or reorientation in values to overcome the view of “food as device” so that conscientious engagement in the food system by consumers can become more the norm? Next, I consider briefly, some questions to which it must face up in order to (...)
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  12. Chester R. Burns (ed.) (1977). Legacies in Ethics and Medicine. Science History Publications.score: 60.0
    Burns, C. R. Introduction.--Antiquity: Margalith, D. The ideal doctor as depicted in ancient Hebrew writings. Edelstein, L. The Hippocratic oath. Edelstein, L. The professional ethics of the Greek physician. Michler, M. Medical ethics in Hippocratic bone surgery. Maas, P. L., Oliver, J. H. An ancient poem on the duties of a physician.--The medieval era: Levey, M. Medical deontology in ninth century Islam. Bar-Sela, A., Hoff, H. E. Isaac Israeli's fifty admonitions of the physicians. Rosner, F. The physician's prayer attributed (...)
     
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  13. Jean E. Burns (2002). Quantum Fluctuations and the Action of the Mind. Noetic Journal 3 (4):312-317.score: 30.0
    It is shown that if mental influence can change a position or momentum coordinate within the limits of the uncertainty principle, such change, when magnified by a single interaction, is sufficient to order the direction of traveling molecules. Mental influence could initiate an action potential in the brain through this process by using the impact of ordered molecules to open the gates of sodium channels in neuronal membranes. It is shown that about 80 ordered molecules, traveling at thermal velocity in (...)
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  14. Jean E. Burns (2006). The Arrow of Time and the Action of the Mind at the Molecular Level. In Daniel P. Sheehan (ed.), Frontiers of Time. American Inst. Of Physics.score: 30.0
    A new event is defined as an intervention in the time reversible dynamical trajectories of particles in a system. New events are then assumed to be quantum fluctuations in the spatial and momentum coordinates, and mental action is assumed to work by ordering such fluctuations. It is shown that when the cumulative values of such fluctuations in a mean free path of a molecule are magnified by molecular interaction at the end of that path, the momentum of a molecule can (...)
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  15. Jean E. Burns (1999). Volition and Physical Laws. Journal of Consciousness Studies 6 (10):27-47.score: 30.0
  16. Louise Anthony (1993). Conceptual Connection and the Observation/ Theory Distinction. In Holism: A Consumer Update. Amsterdam: Rodopi. 135-161.score: 30.0
    Fodor and LePore's reconstruction of the semantic holism debate in terms of "atomism" and "anatomism" is inadequate: it fails to highlight the important issue of how intentional contents are individuated, and excludes or obscures several possible positions on the metaphysics of content. One such position, "weak sociabilism" is important because it addresses concerns of Fodor and LePore's molecularist critics about conditions for possession of concepts, without abandoning atomism about content individuation. Properties like DEMOCRACY may be "theoretical" in the following sense: (...)
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  17. Jean E. Burns (1991). Contemporary Models of Consciousness, Part II. Journal of Mind and Behavior 12:407-420.score: 30.0
    Recent models of consciousness are reviewed which explore the relationship of consciousness to physical laws; many of these also explore the relationship of consciousness to biological findings. Issues investigated by these models are discussed, with the issues framed in a general way in order to provide a comparison between the models. In Part II the issues discussed include: (1) Does all of the information content of consciousness correspond to neural coding in the brain? (2) Does consciousness follow the brain passively, (...)
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  18. Tom R. Burns (1998). The Social Construction of Consciousness, Part 2: Individual Selves, Self-Awareness, and Reflectivity. Journal of Consciousness Studies 5 (2):166-184.score: 30.0
  19. Mihaela Frunza (2010). Kwame Anthony Appiah, Cosmopolitism. Etica într-o lume a strainilor/ Cosmopolitanism. Ethics in a World of Strangers. Journal for the Study of Religions and Ideologies 7 (19):249-252.score: 24.0
    KWAME ANTHONY APPIAH, COSMOPOLITISM. ETICA ÎNTR-O LUME A STRĂINILOR COSMOPOLITANISM. ETHICS IN A WORLD OF STRANGERS, BUCUREŞTI: ANDRECO EDUCATIONAL GRUP, 2007.
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  20. Anthony Savile (2002). Aesthetic Experience in Shaftesbury: Anthony Savile. Aristotelian Society Supplementary Volume 76 (1):55–74.score: 21.0
    [Richard Glauser] Shaftesbury's theory of aesthetic experience is based on his conception of a natural disposition to apprehend beauty, a real 'form' of things. I examine the implications of the disposition's naturalness. I argue that the disposition is not an extra faculty or a sixth sense, and attempt to situate Shaftesbury's position on this issue between those of Locke and Hutcheson. I argue that the natural disposition is to be perfected in many different ways in order to be exercised in (...)
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  21. Marco Barducci (2011). Hugo Grotius and the English Republic: The Writings of Anthony Ascham, 1648-1650. Grotiana 32 (1):40-63.score: 21.0
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  22. Anthony King (1999). Legitimating Post-Fordism: A Critique of Anthony Giddens' Later Works. Telos 1999 (115):61-77.score: 21.0
    Introduction Although Anthony Giddens describes his approach as “social” rather than “critical” theory, and although there is little obvious Frankfurt School influence in his writing, he believes “social theory is inevitably critical theory.”1 While he might aim at such a critical position, it is far from obvious that he succeeds. On the contrary, his later writings have become an apology for the status quo.2 Failing to consider his prejudices, perhaps because he thinks critique is inevitable, Giddens has increasingly vindicated (...)
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  23. Anthony C. Thiselton (2006). Thiselton on Hermeneutics: The Collected Works and New Essays of Anthony Thiselton. William B. Eerdmans Pub..score: 21.0
    Graham N. Stanton, University of Cambridge ?Anthony Thiselton is one of our leading theologians, equally at home in both New Testament studies and in philosophical and theological hermeneutics, and a collection of this major articles will ...
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  24. Samuel Cohn (2006). Anthony F. D'Elia, The Renaissance of Marriage in Fifteenth-Century Italy. (Harvard Historical Studies, 146.) Cambridge, Mass., and London: Harvard University Press, 2004. Pp. Xi, 262. $49.95. [REVIEW] Speculum 81 (1):169-170.score: 21.0
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  25. Mikael Janvid (2013). Anthony Brueckner Essays on Skepticism. Oxford University Press, 2010. Xi + 396 Pp. Isbn 978‐0‐19‐958586‐1. [REVIEW] Theoria 79 (4):378-382.score: 21.0
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  26. Caroline Kraus Luvizotto (2013). A Racionalização das Tradições na Modernidade: o Diálogo Entre Anthony Giddens e Jürgen Habermas. Trans/Form/Ação 36 (1):245-258.score: 21.0
    Partindo das reflexões de Habermas e sua concepção de modernidade, compreendida como um projeto inacabado, Giddens salienta que, em todas as sociedades, a manutenção da identidade pessoal e sua conexão com identidades sociais mais amplas é um requisito primordial para a segurança ontológica. Para alcançar a segurança ontológica, a modernidade teve que (re)inventar tradições e se afastar de "tradições genuínas", isto é, aqueles valores radicalmente vinculados ao passado pré moderno. Este é um caráter de descontinuidade da modernidade - a separação (...)
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  27. Samuel Clarke & Anthony Collins (2011). The Correspondence of Samuel Clarke and Anthony Collins, 1707-08. Broadview Press.score: 21.0
    An important work in the debate between materialists and dualists, the public correspondence between Anthony Collins and Samuel Clarke provided the framework for arguments over consciousness and personal identity in eighteenth-century Britain. In Clarke's view, mind and consciousness are so unified that they cannot be compounded into wholes or divided into parts, so mind and consciousness must be distinct from matter. Collins, by contrast, was a perceptive advocate of a materialist account of mind, who defended the possibility that thinking (...)
     
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  28. James G. Hart (2009). Steinbock, Anthony J. Phenomenology and Mysticism: The Verticality of Religious Experience . Indiana Series in the Philosophy of Religion. [REVIEW] Husserl Studies 25 (2):169-175.score: 18.0
    Steinbock, Anthony J. Phenomenology and Mysticism: The Verticality of Religious Experience . Indiana Series in the Philosophy of Religion Content Type Journal Article DOI 10.1007/s10743-009-9056-8 Authors James G. Hart, Indiana University Department of Religious Studies Sycamore Hall 230 Bloomington IN 47405-7005 USA Journal Husserl Studies Online ISSN 1572-8501 Print ISSN 0167-9848 Journal Volume Volume 25 Journal Issue Volume 25, Number 2.
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  29. Anthony John Patrick Kenny (1971). A Reply by Anthony Kenny. Journal of the History of Philosophy 9 (4):497-498.score: 18.0
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  30. Charles T. Wolfe (2007). “Determinism/Spinozism in the Radical Enlightenment: The Cases of Anthony Collins and Denis Diderot”. International Review of Eighteenth-Century Studies 1 (1):37-51.score: 18.0
    In his Philosophical Inquiry concerning Human Liberty (1717), the English deist Anthony Collins proposed a complete determinist account of the human mind and action, partly inspired by his mentor Locke, but also by elements from Bayle, Leibniz and other Continental sources. It is a determinism which does not neglect the question of the specific status of the mind but rather seeks to provide a causal account of mental activity and volition in particular; it is a ‘volitional determinism’. Some decades (...)
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  31. Liane Young & Rebecca Saxe (2010). It's Not Just What You Do, but What's on Your Mind: A Review of Kwame Anthony Appiah's “Experiments in Ethics”. [REVIEW] Neuroethics 3 (3):201-207.score: 18.0
    What is the impact of science on philosophy? In “Experiments in Ethics”, Kwame Anthony Appiah addresses this question for morality and ethics. Appiah suggests that scientific results may undermine moral intuitions by undermining our confidence in the actual sources of our intuitions, or by invalidating our factual assumptions about the causes of human behavior. Appiah worries that scientific results showing situational causes on human behavior force us to abandon the intuition, formalized in virtue ethics, that what matters is “who (...)
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  32. Dan Demetriou (2013). The Honor Code: How Moral Revolutions Happen, by Kwame Anthony Appiah. Mind 122 (486):fzt064.score: 18.0
    Honor has been in disrepute among intellectuals for almost a century now. The standard explanation for honor’s demise is its role in driving young men and their countries to surpass the limits of acceptable human slaughter in the First World War, the trenches of which became ‘a mass grave for honor’ (Welsh 2008: x). Academic interest in honor revived in the 1950s among anthropologists and sociologists, where it was treated with a studied moral distance. Literary scholars, historians, and political scientists (...)
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  33. William Uzgalis (2009). Anthony Collins on the Emergence of Consciousness and Personal Identity. Philosophy Compass 4 (2):363-379.score: 18.0
    The correspondence between Samuel Clarke and Anthony Collins of 1706–8, while not well known, is a spectacularly good debate between a dualist and a materialist over the possibility of giving a materialist account of consciousness and personal identity. This article puts the Clarke Collins Correspondence in a broader context in which it can be better appreciated, noting that it is really a debate between John Locke and Anthony Collins on one hand, and Samuel Clarke and Joseph Butler on (...)
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  34. P. H. Coetzee (2001). Kwame Anthony Appiah—The Triumph of Liberalism. Philosophical Papers 30 (3):261-287.score: 18.0
    Abstract Kwame Anthony Appiah has devoted much scholarly work to exploring the problems surrounding racial and cultural identities in the USA. He defends the position that such identities need not be centrally significant in the psyche of the subject, and that black demands for blacks to be recognised having a black (race) identity, is symptomatic of black racism. Like other racisms, black racism has a tendency to ?go imperial?, affecting the autonomy of the individual to decide which identity constructs (...)
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  35. Anthony C. Thiselton (2006). Thiselton on Hermeneutics: The Collected Writings of Anthony Thiselton. Ashgate Pub..score: 18.0
    Situating the subject -- Hermeneutics and spech-act theory -- Hermeneutics, semantics, and conceptual grammar -- Lexicography, exegesis, and reception history -- Parables, narrative-worlds, and reader-response theories -- Philosophy, language, theology, and postermodernity -- Hermeneutics, history, and theology.
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  36. Achille C. Varzi (1995). Vagueness, Indiscernibility, and Pragmatics: Comments on Burns. Southern Journal of Philosophy 33 (Supplement):49-62.score: 18.0
    In ‘Something to Do with Vagueness ...’, Linda Burns defends an analogy between the informational and the borderline-case variety of vagueness. She argues that the latter is in fact less extraordinary and less disastrous than people in the tradition of Michael Dummett and Crispin Wright have told us. However, her account involves presuppositions that cannot be taken for granted. Here is to take a closer look at some of these presuppositions and argue hat they may--when left unguarded--undermine much of (...)
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  37. Gyula Klima, Aquinas on Mind , by Anthony Kenny. New York: Routledge, 1995, Pp. 182. $13.95 (Paper).score: 18.0
    Anthony Kenny's book is one of the best of its genre, exemplifying the kind of introduction into (some field of) Aquinas's thought that endeavors to make his ideas accessible to the philosophically interested contemporary reader in terms of such philosophical, scientific and everyday concepts with which the reader can safely be assumed to be familiar. Indeed, Kenny's book provides us with such a good example of this genre that it brings into sharp focus the problems of the genre itself. (...)
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  38. Nkiru Nzegwu (1996). Questions of Identity and Inheritance: A Critical Review of Kwame Anthony Appiah's "In My Father's House". [REVIEW] Hypatia 11 (1):175 - 201.score: 18.0
    Judeo-Christian and Anglo-Saxon forms of marriage have injected patrilineal values and companionate expectations into the Akan matrilineal family structure. As Anthony Appiah demonstrates, these infusions have generated severe strains in the matrikin social structures and, in extreme cases, resulted in the break up of families. In this essay, I investigate the ideological politics at play in this patrilinealization of Asante society.
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  39. Christian Fuchs (2002). Some Implications of Anthony Giddens' Works for a Theory of Social Self-Organization. Emergence 4 (3):7-35.score: 18.0
    (2002). Some Implications of Anthony Giddens' Works for a Theory of Social Self-Organization. Emergence: Vol. 4, No. 3, pp. 7-35. doi: 10.1207/S15327000EM0403-03.
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  40. Stephen P. Schwartz (1989). Vagueness and Incoherence: A Reply to Burns. Synthese 80 (3):395 - 406.score: 18.0
    Linda burns in her article 'vagueness and coherence' ("synthese" 68) claims to solve the sorites paradox. Her strategy consists in part in arguing that vague terms involve loose rather than strict tolerance principles. Only strict principles give rise to the sorites paradox. I argue that vague terms do indeed involve paradox-Generating strict tolerance principles, Although different ones from those burns considers. The sorites paradox remains unsolved.
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  41. J. Harris (1999). Tribute Anthony Dyson. Studies in Christian Ethics 12 (1).score: 18.0
    Anthony Dyson was a key figure in the early years of the Society for the Study of Christian Ethics, and was influential in the establishing of this journal. He was a member of its Editorial Board from 1989 until his death in September 1998. We pay tribute to his scholarship and record our gratitude for his outstanding work as a moral theologian. His contribution to Studies in Christian Ethics will be greatly missed.
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  42. Mary Johnson (1999). Reviews: Chaotics: An Agenda for Business and Society in the 21s T Century, Georges Anderla, Anthony Dunning and Simon Forge. [REVIEW] Emergence 1 (2):151-154.score: 18.0
    (1999). Reviews: Chaotics: An Agenda for Business and Society in the 21s t Century, Georges Anderla, Anthony Dunning and Simon Forge. Emergence: Vol. 1, No. 2, pp. 151-154.
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  43. Miguel Vásquez (2012). Intencionalidad, libre albedrío y acción racional: un acercamiento a las posturas de John Searle y Anthony Kenny. Apuntes Filosóficos 20 (38):89-102.score: 18.0
    Resumen El presente trabajo pretende revisar el concepto de intencionalidad de John Searle a la luz de la noción de objetividad de García-Carpintero así como la concepción de libre arbitrio que de dicho concepto podría llegar a desprenderse. Asimismo, y con el fin de esclarecer qué podría entenderse por acción voluntaria nos valdremos de algunos comentarios hechos por Kenny en los cuales el autor intenta explicar qué es exactamente eso que solemos llamar una acción racional. Palabras clave: intencionalidad; objetividad;libre arbitrio;acción (...)
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  44. Mark Anthony Cayanan (2008). Mark Anthony Cayanan Poems. Budhi: A Journal of Ideas and Culture 12 (2 & 3).score: 18.0
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  45. Anne Bottomley (2006). From Mrs. Burns To Mrs. Oxley: Do Co-Habiting Women (Still) Need Marriage Law? [REVIEW] Feminist Legal Studies 14 (2):181-211.score: 18.0
    Following the U.K. Labour government commitment to marriage in the 1998 Green Paper ‘Supporting Families’, Barlow and Duncan produced a robust critique calling for ‘realism’ in recognising that many couples are now choosing not to marry, that too many do not make informed decisions as to whether to marry or not and that, on the basis of their survey, over 40% of respondents believed that some form of family law protection would be available to them, despite their lack of marital (...)
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  46. Matthew McCaffrey, Anthony Gregory Joins the Libertarian Papers Editorial Board.score: 18.0
    Libertarian Papers is proud to welcome Anthony Gregory to its editorial board. Anthony is a Research Fellow at the Independent Institute and the author of the Institute book The Power of Habeas Corpus in America: From the King’s Prerogative to the War on Terror (Cambridge University Press, 2013). He appears in the Institute’s Independent Watch ….
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  47. M. Nicolson (2010). Death and Doctor Hornbook by Robert Burns: A View From Medical History. Medical Humanities 36 (1):23-26.score: 18.0
    Robert Burns's poem, Death and Doctor Hornbook, 1785, tells of the drunken narrator's late night encounter with Death. The Grim Reaper is annoyed that ‘Dr Hornbook’, a local schoolteacher who has taken to selling medications and giving medical advice, is successfully thwarting his efforts to gather victims. The poet fears that the local gravedigger will be unemployed but Death reassures him that this will not be the case since Hornbook kills more than he cures. Previous commentators have regarded the (...)
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  48. D. Spurrett (2009). Review of Burns, J. The Descent of Madness: Evolutionary Origins of Psychosis and the Social Brain. [REVIEW] South African Journal of Philosophy 28 (2).score: 18.0
    Review of Burns, J. The Descent of Madness: Evolutionary Origins of Psychosis and the Social Brain (London: Routledge, 2007).
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  49. Achille C. Varzi (1994). Vagueness, Indiscernibility, and Pragmatics: Comments on Burns. Southern Journal of Philosophy 33:49-49.score: 18.0
    In ‘Something to Do with Vagueness ...’, Linda Burns defends an analogy between the informational and the borderline-case variety of vagueness. She argues that the latter is in fact less extraordinary and less disastrous than people in the tradition of Michael Dummett and Crispin Wright have told us. However, her account involves presuppositions that cannot be taken for granted. Here is to take a closer look at some of these presuppositions and argue hat they may—when left unguarded—undermine much of (...)
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  50. Helen Bergin (2014). Priest, Poet and Theologian: Essays in Honour of Anthony Kelly CSSR [Book Review]. Australasian Catholic Record, The 91 (3):370.score: 18.0
    Bergin, Helen Review(s) of: Priest, poet and theologian: Essays in honour of Anthony Kelly CSSR, by Neil Ormerod and Robert Gascoigne, eds, (Preston, Vic.: Mosaic Press, 2013), pp. 253, $36.95.
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