Search results for 'Audrey Cahill' (try it on Scholar)

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Profile: Audrey Cahill (National University of Ireland, Galway)
  1.  34
    Audrey Cahill (2011). Nils Holtug and Kasper Lippert-Rasmussen, Egalitarianism: New Essays on the Nature and Value of Equality. [REVIEW] Ethical Theory and Moral Practice 14 (3):361-362.
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  2. Audrey F. Cahill (forthcoming). Why Not Write in the First Person? Why Use Complex Plots? Some Thoughts on George Eliot's Theory and Practice. Theoria.
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  3.  15
    Ann J. Cahill (2001). Rethinking Rape. Cornell University Press.
    Rape, claims Ann J. Cahill, affects not only those women who are raped, but all women who experience their bodies as rapable and adjust their actions and self-images accordingly. Rethinking Rape counters legal and feminist definitions of rape as mere assault and decisively emphasizes the centrality of the body and sexuality in a crime which plays a crucial role in the continuing oppression of women.
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  4. Ann J. Cahill (2011). Overcoming Objectification. Routledge.
    Objectification is a foundational concept in feminist theory, used to analyze such disparate social phenomena as sex work, representation of women's bodies, and sexual harassment. However, there has been an increasing trend among scholars of rejecting and re-evaluating the philosophical assumptions which underpin it. In this work, Cahill suggests an abandonment of the notion of objectification, on the basis of its dependence on a Kantian ideal of personhood. Such an ideal fails to recognize sufficiently the role the body plays (...)
     
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  5.  89
    R. J. Berry, Michael Brierley, David A. Brondos, Elizabeth M. Bucar, Barbra Barnett & Lisa Sowle Cahill (2006). We Acknowledge with Thanks Receipt of the Following Titles. Inclusion in This List Neither Implies nor Precludes Subsequent Review. Ariarajah, S. Wesley, Axis of Peace: Christian Faith in Times of Violence and War (Geneva: WCC Publications, 2004). 137 Pp. No Price (Pb), ISBN. [REVIEW] Studies in Christian Ethics 19:273-276.
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  6.  84
    L. S. Cahill (1997). Book Reviews : The Family in Theological Perspective, Edited by Stephen C. Barton. Edinburgh: T&T Clark, 1996. Xxiv + 346 Pp. Pb. 17.50. [REVIEW] Studies in Christian Ethics 10 (1):98-101.
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  7.  68
    L. S. Cahill (2000). Book Reviews : Ecumenical Ventures in Ethics: Protestants Engage John Paul's Moral Encyclicals, Edited by Reinhard Hutter and Theodor Dieter. Grand Rapids, Michigan: Eerdmans, 1998. 295 Pp. Pb. US$26. ISBN 0-8028- 4261-. [REVIEW] Studies in Christian Ethics 13 (1):115-118.
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  8.  3
    Jill Talley Shelton, Michael J. Cahill, Hillary G. Mullet, Michael K. Scullin, Gilles O. Einstein & Mark A. McDaniel (2013). Resource Depletion Does Not Influence Prospective Memory in College Students. Consciousness and Cognition 22 (4):1223-1230.
    This paper reports an experiment designed to investigate the potential influence of prior acts of self-control on subsequent prospective memory performance. College undergraduates performed either a cognitively depleting initial task or a less resource-consuming version of that task . Subsequently, participants completed a prospective memory task that required attentionally demanding monitoring processes. The results demonstrated that prior acts of self-control do not impair the ability to execute a future intention in college-aged adults. We conceptually replicated these results in three additional (...)
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  9. L. S. Cahill (1995). Book Review : Promise or Pretence: A Christian's Guide to Sexual Morals, by A. E. Harvey. SCM, 1994. Vii + 136pp. Pb. 7.95. [REVIEW] Studies in Christian Ethics 8 (2):100-101.
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  10.  31
    Larry Cahill & James L. McGaugh (1995). A Novel Demonstration of Enhanced Memory Associated with Emotional Arousal. Consciousness and Cognition 4 (4):410-421.
    The relationship between emotional arousal and long-term memory is addressed in two experiments in which subjects viewed either a relatively emotionally neutral short story or a closely matched but more emotionally arousing story and were tested for retention of the story 2 weeks later. Experiment 1 provides essential replication of the results of Heuer and Reisberg and illustrates the common interpretive problem posed by the use of different stimuli in the neutral versus emotional stories. In Experiment 2, identical slides were (...)
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  11.  31
    Lisa Sowle Cahill (2001). Genetics, Commodification, and Social Justice in the Globalization Era. Kennedy Institute of Ethics Journal 11 (3):221-238.
    : he commercialization of biotechnology, especially research and development by transnational pharmaceutical companies, is already excessive and is increasingly dangerous to distributive justice, human rights, and access of marginal populations to basic human goods. Focusing on gene patenting, this article employs the work of Margaret Jane Radin and others to argue that gene patenting ought to be more highly regulated and that it ought to be regulated with international participation and in view of concerns about solidarity and the common good. (...)
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  12.  3
    Nikole K. Ferree & Larry Cahill (2009). Post-Event Spontaneous Intrusive Recollections and Strength of Memory for Emotional Events in Men and Women. Consciousness and Cognition 18 (1):126-134.
    Spontaneous intrusive recollections follow traumatic events in clinical and non-clinical populations. To determine whether any relationship exists between SIRs and enhanced memory for emotional events, participants viewed emotional or neutral films, had their memory for the films tested two days later, and estimated the number of SIRs they experienced for each film. SIR frequency related positively to memory strength, an effect more pronounced in the emotional condition. These findings represent the first demonstration of a relationship between SIRs occurring after an (...)
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  13.  4
    L. Cahill (2004). The Influence of Sex Versus Sex-Related Traits on Long-Term Memory for Gist and Detail From an Emotional Story. Consciousness and Cognition 13 (2):391-400.
    Recent findings demonstrate sex-related differences in the neurobiological mechanisms by which emotional arousal influences memory, and raise questions about the extent to which memory for emotional events may differ between males and females. Here we examine whether sex-related differences exist in the recall of central information and peripheral detail from an emotional story. Healthy subjects viewed a brief, narrated slide-show containing emotional elements in its middle section. One week later, they received an incidental multiple-choice recognition test for the story. Following (...)
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  14.  6
    Lisa Sowle Cahill (1997). The Status of the Embryo and Policy Discourse. Journal of Medicine and Philosophy 22 (5):407-414.
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  15.  6
    J. Cahill (1964). Mariologie. Augustinianum 4 (1):178-179.
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  16. Ann J. Cahill (2001). The Play of Reason: From the Modern to the Postmodern (Review). Journal of Speculative Philosophy 14 (4):308-311.
  17.  86
    Ann J. Cahill (2000). Foucault, Rape, and the Construction of the Feminine Body. Hypatia 15 (1):43-63.
    : In 1977, Michel Foucault suggested that legal approaches to rape define it as merely an act of violence, not of sexuality, and therefore not distinct from other types of assaults. I argue that rape can not be considered merely an act of violence because it is instrumental in the construction of the distinctly feminine body. Insofar as the threat of rape is ineluctably, although not determinately, associated with the development of feminine bodily comportment, rape itself holds a host of (...)
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  18.  10
    Michael T. Cahill (2009). Grading Arson. Criminal Law and Philosophy 3 (1):79-95.
    Criminalizing arson is both easy and hard. On the substantive merits, the conduct of damaging property by fire uncontroversially warrants criminal sanction. Indeed, punishment for such conduct is overdetermined, as the conduct threatens multiple harms of concern to the criminal law: both damage to property and injury to people. Yet the same multiplicity of harms or threats that makes it easy to criminalize arson (in the sense of deciding to proscribe the underlying behavior) also makes it hard to criminalize arson (...)
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  19.  62
    Lisa Sowle Cahill (1992). Theology and Bioethics: Should Religious Traditions Have a Public Voice? Journal of Medicine and Philosophy 17 (3):263-272.
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  20.  15
    Lisa Sowle Cahill (2007). Theological Ethics, the Churches, and Global Politics. Journal of Religious Ethics 35 (3):377 - 399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  21.  8
    S. C. Guy & L. Cahill (1999). The Role of Overt Rehearsal in Enhanced Conscious Memory for Emotional Events. Consciousness and Cognition 8 (1):114-122.
    This study tested the hypothesis that overt rehearsal is sufficient to explain enhanced memory associated with emotion by experimentally manipulating rehearsal of emotional material. Participants viewed two sets of film clips, one set of emotional films and one set of relatively neutral films. One set of films was viewed in each of two sessions, with approximately 1 week between the sessions. Participants were given a free recall test of all of films viewed approximately 1 week after the second session. Rehearsal (...)
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  22.  2
    Lisa Sowle Cahill (1990). Can Theology Have a Role in “Public” Bioethical Discourse? Hastings Center Report 20 (4):10-14.
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  23.  56
    Lisa Sowle Cahill (1995). "Playing God": Religious Symbols in Public Places. Journal of Medicine and Philosophy 20 (4):341-346.
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  24.  1
    Kevin Cahill (forthcoming). The Nature of Philosophical Problems: Their Causes and Implications. Philosophical Quarterly:pqv054.
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  25.  55
    Y. A. P. Audrey (2010). Feminism and Carnap's Principle of Tolerance. Hypatia 25 (2):437-454.
    The logical empiricists often appear as a foil for feminist theories. Their emphasis on the individualistic nature of knowledge and on the value-neutrality of science seems directly opposed to most feminist concerns. However, several recent works have highlighted aspects of Carnap's views that make him seem like much less of a straightforwardly positivist thinker. Certain of these aspects lend themselves to feminist concerns much more than the stereotypical picture would imply.
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  26.  54
    Ann J. Cahill (2011). In Defense of Self-Defense. Philosophical Papers 38 (3):363-380.
    Some feminist theorists have argued that emphasizing women's self-defense mistakenly emphasizes women's behavior and choices rather than male aggression as a cause of sexual violence. I argue here that such critiques of self-defense are misguided, and do not sufficiently take into account the ways in which feminist self-defense courses can constitute embodied transformations of the meanings of femininity and rape. While certainly not sufficient to counter a rape culture by themselves, self-defense courses should remain a crucial element in feminist anti-rape (...)
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  27.  15
    Ann J. Cahill (2014). Recognition, Desire, and Unjust Sex. Hypatia 29 (2):303-319.
    In this article I will revisit the question of what I term the continuum of heteronormative sexual interactions, that is, the idea that purportedly ethically acceptable heterosexual interactions are conceptually, ethically, and politically associated with instances of sexual violence. Spurred by recent work by psychologist Nicola , I conclude that some of my earlier critiques of Catharine MacKinnon's theoretical linkages between sexual violence and normative heterosex are wanting. In addition, neither MacKinnon's theory nor my critique of it seem up to (...)
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  28.  25
    Ann J. Cahill & Stephen Bloch-Schulman (2012). Argumentation Step-By-Step. Teaching Philosophy 35 (1):41-62.
    In this paper, we offer a method of teaching argumentation that consists of students working through a series of cumulative, progressive steps at their own individual pace—a method inspired by martial arts pedagogy. We ground the pedagogy in two key concepts from the scholarship of teaching and learning: “deliberate practice” and “deep approaches to learning.” The step-by-step method, as well as the challenges it presents, is explained in detail. We also suggest ways that this method might be adapted for other (...)
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  29.  61
    Ann J. Cahill (2003). Feminist Pleasure and Feminine Beautification. Hypatia 18 (4):42-64.
    : This paper explores the conditions under which feminine beautification constitutes a feminist practice. Distinguishing between the process and product of beautification allows us to isolate those aesthetic, inter-subjective, and embodied elements that empower rather than disempower women. The empowering characteristics of beautification, however, are difficult and perhaps impossible to represent in a sexist context; therefore, while beautifying may be a positive experience for women, being viewed as a beautified object in current Western society is almost always opposed to women's (...)
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  30.  47
    Adam T. Fox, Michael Fertleman, Pauline Cahill & Roger D. Palmer (2003). Medical Slang in British Hospitals. Ethics and Behavior 13 (2):173 – 189.
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  31.  15
    Spencer E. Cahill (1998). Toward a Sociology of the Person. Sociological Theory 16 (2):131-148.
    This paper proposes a sociology of the person that focuses upon the socially defined, publicly visible beings of intersubjective experience. I argue that the sociology of the person proposed by Durkheim and Mauss is more accurately described as a sociology of institutions of the person and neglects both folk or ethnopsychologies of personhood and the interactional production of persons. I draw upon the work of Gossman to develop a sociology of the person concerned with means, processes, and relations of person (...)
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  32.  6
    Ann J. Cahill (2014). The Difference Sameness Makes: Objectification, Sex Work, and Queerness. Hypatia 29 (4):840-856.
    With its implicit vilification of materiality, the notion of objectification has failed to produce a coherent and effective ethical analysis of heterosexual sex work. The concept of derivatization, grounded in an Irigarayan model of embodied intersubjectivity, is more effective. However, queer sex work poses new and different ethical challenges. This paper argues that although queer sex work can entail both objectification and derivatization, the former is not ethically objectionable, and the latter, although the cause for some justified ethical concern, must (...)
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  33.  2
    J. Cahill (1962). Skrupel, Sünde, Beichte, Pastoralpsychologische Anregungen. Augustinianum 2 (2):426-427.
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  34.  9
    H. Cahill (1999). An Orwellian Scenario: Court Ordered Caesarean Section and Women's Autonomy. Nursing Ethics 6 (6):494-505.
    Between 1992 and 1996, a small number of women in the UK were forced by the courts to undergo caesarean section against their expressed refusal. Analysis of the reported cases reveals the blanket assumption of maternal incompetence and the widespread use of thinly veiled coercion. Such attitudes and practices are themselves frequently compounded by inadequate communication. Medical discretion in such problematic cases seems to err on the side of safety and so appears to favour the life of the fetus over (...)
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  35.  7
    Molly Cahill & R. Balice-Gordon (2005). The Ethical Consequences of Modafinil Use. Penn Bioethics Journal 1 (1).
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  36.  9
    J. Cahill (1965). Synopse de Matthieu, Marc Et Luc. Augustinianum 5 (2):393-393.
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  37.  3
    Rachel S. Herz & Elizabeth D. Cahill (1997). Differential Use of Sensory Information in Sexual Behavior as a Function of Gender. Human Nature 8 (3):275-286.
  38.  2
    Ann J. Cahill, Kathryn J. Norlock & Byron J. Stoyles (2015). Editors' Introduction. Journal of Social Philosophy 46 (1):1-8.
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  39.  2
    J. Cahill (1965). Lsrael's Concept of the Beginning. Augustinianum 5 (2):389-389.
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  40.  43
    Kevin Cahill (2004). Ethics and the Tractatus: A Resolute Failure. Philosophy 79 (1):33-55.
    The paper assumes for its starting point the basic correctness of the so-called “resolute” reading of Wittgenstein's Tractatus, a reading first developed by Cora Diamond and James Conant. The main part of the paper concerns the consequences this interpretation will have for our understanding of Wittgenstein's well-known remark in a letter to a prospective publisher that the point or aim of his book was an ethical one. I first give a sketch of what, given the committments of the resolute reading, (...)
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  41.  8
    Susan Cahill, Emma Hegarty & Emilie Morin (2008). Waste and Abundance: The Measure of Consumption. Substance 37 (2):3-7.
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  42.  2
    J. Cahill (1964). Itala. Augustinianum 4 (1):169-170.
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  43.  7
    Suzanne Cahill (1985). Sex and the Supernatural in Medieval China: Cantos on the Transcendent Who Presides Over the River. Journal of the American Oriental Society 105 (2):197-220.
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  44.  11
    Michael L. Barnett & Gloria Cahill (2007). Measure Less, Succeed More. Philosophy of Management 6 (1):147-162.
    Over the last decade, managers have increasingly emphasised the creation of tangible measures of intangible organisational properties. Many major corporations now include measures for intellectual capital, knowledge capital, reputational capital, and other such intangible assets on their financial ledgers. Counter to the rubric that ‘If it doesn’t get measured, it doesn’t get done,’ we argue that some intangibles are truly intangible, and attempts to apply tangible measures to them creates undue organisational stress and harms the underlying asset. Instead, managers may (...)
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  45.  1
    Lisa Sowle Cahill (2015). Renegotiating Aquinas. Journal of Religious Ethics 43 (2):193-217.
    While Roman Catholic feminist ethicists typically endorse moral realism and crosscultural standards of justice, they also have been influenced by the postmodern interrogation of abstract reason and moral universalism. As theologians writing after the Second Vatican Council, they are increasingly sensitive to the communal and ecclesial dimensions of morality and of Christian ethics, and to the integral relation of Christian faith and ethics. This essay will consider two approaches to Catholic feminist ethics that differ in the relative weight they give (...)
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  46. E. B. Foa & S. P. Cahill (2001). Psychological Therapies: Emotional Processing. In N. J. Smelser & B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. 12363--12369.
  47.  29
    Lisa Sowle Cahill (1988). The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation. Journal of Law, Medicine & Ethics 16 (1-2):65-71.
  48.  29
    Ann J. Cahill (2010). Getting to My Fighting Weight. Hypatia 25 (2):485 - 492.
  49.  1
    Ann J. Cahill (2015). Miscarriage and Intercorporeality. Journal of Social Philosophy 46 (1):44-58.
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  50.  8
    Kevin M. Cahill (2014). Naturalism and the Friends of Understanding. Philosophy of the Social Sciences 44 (4):460-477.
    Paul Roth claims that “interpretivists” in the philosophy of social sciences like Charles Taylor assume a positivist caricature of natural science to motivate their arguments against naturalism in the social sciences. Roth argues that not only is adopting the view of meaning relied upon by those he sometimes refers to as the “friends of understanding” unmotivated once the critique of positivism has been taken on board, he argues further that Quine has shown why this “meaning realism” is unavailable in principle. (...)
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