Search results for 'Bénédicte Bes' (try it on Scholar)

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  1. Bénédicte Bes, Steven Sloman, Christopher G. Lucas & Éric Raufaste (2012). Non-Bayesian Inference: Causal Structure Trumps Correlation. Cognitive Science 36 (7):1178-1203.score: 260.0
    The study tests the hypothesis that conditional probability judgments can be influenced by causal links between the target event and the evidence even when the statistical relations among variables are held constant. Three experiments varied the causal structure relating three variables and found that (a) the target event was perceived as more probable when it was linked to evidence by a causal chain than when both variables shared a common cause; (b) predictive chains in which evidence is a cause of (...)
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  2. Rudy Albino Assunção (2012). O Papa precisa do marxismo? Bento XVI e a incompatibilidade entre a fé cristã e a fé marxista (Does Pope need of Marxism? Benedict XVI and the incompatibility between the Christian faith and the Marxist faith). Horizonte 10 (27):1042-1059.score: 18.0
    O marxismo aparece insistentemente na teologia e no magistério de Joseph Ratzinger-Bento XVI como um inimigo permanente ao qual o cristianismo deve se contrapor, sem possibilidades de conciliação entre ambos. Mas qual concepção subjaz essa rejeição tão peremptória, tão decidida? Para alcançarmos a resposta a tal questão, aprofundamos a visão de Joseph Ratzinger a partir de alguns de seus escritos teológicos (anteriores ao pontificado) e, em seguida, nas suas três encíclicas, o ponto alto de seu magistério papal ( Deus caritas (...)
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  3. W. R. Bowen (2012). Ethics and the Engineer: Professional Codes and the Rule of St. Benedict. Studies in Christian Ethics 25 (3):277-294.score: 14.0
    Engineers make an enormous contribution to promoting the wellbeing of individuals and the communities in which they live, but engineering may also give rise to adverse consequences. Engineering therefore requires ethical awareness, and professional engineers often use ethical codes to guide their actions. The content of the Royal Academy of Engineering’s authoritative Statement of Ethical Principles is discussed and compared to the paradigmatic Rule of St Benedict. This leads to suggestions for the development of an enriched code for engineering that (...)
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  4. Daniel J. Stollenwerk (2011). Ephemeral Facts in a Random Universe: Pope Benedict XVI's Defense of Reason in 'Caritas in Veritate'. Australasian Catholic Record, The 88 (2):166.score: 14.0
    Stollenwerk, Daniel J In this essay on the social encyclical Caritas in Veritate, the author looks at Pope Benedict XVI's defense of reason in an age that has lost its faith in reason. Benedict insists we are faced with a choice between being closed within immanence - which leads to an irrational rejection of meaning and value - or open to reason that leads to the transcendent. Pope Benedict, the author concludes, is a contemporary apologist, claiming that Christianity is not (...)
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  5. Jon Roffe (2007). The Errant Name: Badiou and Deleuze on Individuation, Causality and Infinite Modes in Spinoza. [REVIEW] Continental Philosophy Review 40 (4):389-406.score: 12.0
    Although Alain Badiou dedicates a number of texts to the philosophy of Benedict de Spinoza throughout his work—after all, the author of a systematic philosophy of being more geometrico must be a point of reference for the philosopher who claims that “mathematics = ontology”—the reading offered in Meditation Ten of his key work Being and Event presents the most significant moment of this engagement. Here, Badiou proposes a reading of Spinoza’s ontology that foregrounds a concept that is as central to, (...)
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  6. Felix Martin (2011). Human Development and the Pursuit of the Common Good: Social Psychology or Aristotelian Virtue Ethics? [REVIEW] Journal of Business Ethics 100 (S1):89-98.score: 12.0
    The encyclical proclaims the centrality of human development, which includes acting with gratuitousness and solidarity in pursuing the common good. This paper considers first whether such relationships of gratuitousness and solidarity can be analysed through the prism of traditional theories of social psychology, which are highly influential in current management research, and concludes that certain aspects of those theories may offer useful tools for analysis at the practical level. This is contrasted with the analysis of such relationships through Aristotelian virtue (...)
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  7. Antonino Vaccaro & Alejo José G. Sison (2011). Transparency in Business: The Perspective of Catholic Social Teaching and the “Caritas in Veritate”. [REVIEW] Journal of Business Ethics 100 (S1):17-27.score: 12.0
    Transparency in business and society is one of the challenges raised in the encyclical Caritas in Veritate by Benedict XVI. This paper focuses on the issue by extending the literature on business ethics, corporate social responsibility, and corporate transparency in two dimensions. First, it reviews the understanding and framing of the transparency issue in Caritas in Veritate and in a selection of relevant Catholic Social Teaching (CST) publications. Second, this paper provides normative indications for corporate transparency decisions which reflect four (...)
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  8. Emmanuel Bigand & Bénédicte Poulin-Charronnat (2008). THEterm Tonal Music Can Be Applied to a Large Variety of Musical Styles in the West. This Includes That of the Four Periods (Baroque, Classical, Romantic, and Modern) Into Which Western Art-Music is Commonly Divided, as Well as Other Musical Styles From Popular. In Susan Hallam, Ian Cross & Michael Thaut (eds.), Oxford Handbook of Music Psychology. Oup Oxford.score: 10.0
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  9. Marie-Benedicte Dembour (2000). The Cases That Were Not to Be: Explaining the Dearth of Case Law on Freedom of Religion in Strasbourg. In Italo Pardo (ed.), Morals of Legitimacy: Between Agency and System. Berghahn Books. 12--205.score: 10.0
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  10. Craig Paterson (2006). Aquinas, Finnis and Non-Naturalism. In Craig Paterson & Matthew Pugh (eds.), Analytical Thomism: Traditions in Dialogue. Ashgate.score: 8.0
    In this chapter I seek to examine the credibility of Finnis’s basic stance on Aquinas that while many neo-Thomists are meta-ethically naturalistic in their understanding of natural law theory (for example, Heinrich Rommen, Henry Veatch, Ralph McInerny, Russell Hittinger, Benedict Ashley and Anthony Lisska), Aquinas’s own meta-ethical framework avoids the “pitfall” of naturalism. On examination, the short of it is that I find Finnis’s account (while adroit) wanting in the interpretation stakes vis-à-vis other accounts of Aquinas’s meta-ethical foundationalism. I think (...)
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  11. Yitzhak Y. Melamed (2013). Charitable Interpretations and the Political Domestication of Spinoza, or, Benedict in the Land of the Secular Imagination. In Mogens Laerke Eric Schilsser (ed.), The Methodology of the History of Philosophy. Oxford University Press.score: 8.0
    In a beautiful recent essay, the philosopher Walter Sinnott-Armstrong explains the reasons for his departure from evangelical Christianity, the religious culture in which he was brought up. Sinnot-Armstrong contrasts the interpretive methods used by good philosophers and fundamentalist believers: Good philosophers face objections and uncertainties. They follow where arguments lead, even when their conclusions are surprising and disturbing. Intellectual honesty is also required of scholars who interpret philosophical texts. If I had distorted Kant’s view to make him reach a conclusion (...)
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  12. Simon B. Duffy (2006). The Difference Between Science and Philosophy: The Spinoza-Boyle Controversy Revisited. Paragraph 29 (2):115-138.score: 8.0
    This article examines the seventeenth-century debate between the Dutch philosopher Benedict de Spinoza and the British scientist Robert Boyle, with a view to explicating what the twentieth-century French philosopher Gilles Deleuze considers to be the difference between science and philosophy. The two main themes that are usually drawn from the correspondence of Boyle and Spinoza, and used to polarize the exchange, are the different views on scientific methodology and on the nature of matter that are attributed to each correspondent. Commentators (...)
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  13. Tim Ray (2009). Rethinking Polanyi's Concept of Tacit Knowledge: From Personal Knowing to Imagined Institutions. [REVIEW] Minerva 47 (1):75-92.score: 8.0
    Half a century after Michael Polanyi conceptualised ‘the tacit component’ in personal knowing, management studies has reinvented ‘tacit knowledge’—albeit in ways that squander the advantages of Polanyi’s insights and ignore his faith in ‘spiritual reality’. While tacit knowing challenged the absurdities of sheer objectivity, expressed in a ‘perfect language’, it fused rational knowing, based on personal experience, with mystical speculation about an un-experienced ‘external reality’. Faith alone saved Polanyi’s model from solipsism. But Ernst von Glasersfeld’s radical constructivism provides scope to (...)
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  14. John Peckham (1993). Questions Concerning the Eternity of the World. Fordham University Press.score: 8.0
    This dual-language book is a translation of John Pecham’s De aeternitate mundi (On the Eternity of the World), written probably in 1270. Pecham was born in England around 1230. He pursued studies in Paris, where he may have been a student of Roger Bacon’s, and at Oxford. He returned to Paris some time between 1257 and 1259 to study theology and in 1269-1270 became magister theologiae. It was at this time that he presumably wrote the essay translated here, and presented (...)
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  15. John Christian Laursen (2011). Blind Spots in the Toleration Literature. Critical Review of International Social and Political Philosophy 14 (3):307-322.score: 8.0
    Classic theories of religious toleration from the 17th century regularly made exceptions for various categories of people such as Catholics and atheists who need not be tolerated. From a contemporary perspective these may be understood as blind spots because at least some of us would argue that these exceptions were not necessary. This essay explores the toleration theories of John Milton, Benedict de Spinoza, Denis Veiras, John Locke and Pierre Bayle in order to assess whether they actually called for such (...)
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  16. Edmund B. Lambeth (1990). Waiting for a New St. Benedict: Alasdair Macintyre and the Theory and Practice of Journalism. Journal of Mass Media Ethics 5 (2):75 – 87.score: 8.0
    Alasdair Maclntyre, author of After Virtue, combined moral philosophy, sociology, and history in a way that could lead scholarship in journalism and mass communication along interesting new paths. His definition of a social practice may be especially helpful by providing a model of what can happen when journalists working in close knit professional communities strive to meet standards of excellence and his articulation of the creative connection between social practice past and present offers new possibilities for writing journalism history. After (...)
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  17. Manuel Bremer (2008). Kearns' Illocutionary Logic and the Liar. History and Philosophy of Logic 29 (3):223-225.score: 8.0
    In his recent paper in History and Philosophy of Logic, John Kearns argues for a solution of the Liar paradox using an illocutionary logic (Kearns 2007 ). Paraconsistent approaches, especially dialetheism, which accepts the Liar as being both true and false, are rejected by Kearns as making no ?clear sense? (p. 51). In this critical note, I want to highlight some shortcomings of Kearns' approach that concern a general difficulty for supposed solutions to (semantic) antinomies like the Liar. It is (...)
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  18. S. Bauzon (2008). Catholic Reflections for an Updated Donum Vitae Instruction: A New Catholic Challenge in a Post-Christian Europe. Christian Bioethics 14 (1):42-57.score: 8.0
    On February 22, 1987, the Congregation for the Doctrine of the Faith published the Donum Vitae Instruction. Twenty years later, on February 22, 2007, Pope Benedict XVI asked for an update of this Instruction. According to the Donum Vitae Instruction of 1987, the principle of the holiness of life imposes respect for human persons from the very beginning of human life. In these past 20 years, new medical techniques have raised fresh ethical issues that are to be addressed by the (...)
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  19. Noam Chomsky, An Island Lies Bleeding.score: 8.0
    Two years ago, Indonesian Foreign Minister Ali Alatas said that his government faced an important choice on East Timor, which had become "like a sharp piece of gravel in our shoes." Benedict Anderson, a leading specialist on Indonesia, took this to be one of many signs of second thoughts: "Alatas doesn't spell out what the choice is," Anderson commented, "but he's implying you should take your shoe off and get rid of the gravel.".
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  20. J. Krishnamurti (2011). The Krishnamurti Reader. Shambhala.score: 8.0
    Life is what is happening this instant -- What do we want? -- The full significance of death -- Understand what love is -- Three arts in our daily life -- Laying the foundation of meditation -- The art of living -- Be completely free of fear -- All the senses highly awakened -- Love, freedom, goodness, beauty are one -- The benediction of meditation -- Life becomes an extraordinary thing -- The art of dying -- Seeing is the only (...)
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  21. Jay Black (1994). Privacy in America: The Frontier of Duty and Restraint. Journal of Mass Media Ethics 9 (4):213 – 234.score: 8.0
    Topics at a Poynter Institute privacy conference in December 1992 ranged from the role and obligations of the journalist to the rights of victims. Journalists' responsibility to fulfill a dual role of truthtelling and minimizing harm to vulnerable people in society framed the discussion. The public' s curiosity and media obsessions with information about victims of sex crimes are the first topics to be explored. Bob Steele of the Poynter Institute sets the stage for the delicate balance. Helen Benedict, author (...)
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  22. Ángel Galindo García (2013). The logic of the gift on the horizon of civil society. Veritas 28 (28):9-40.score: 8.0
    En este artículo el autor analiza la encíclica Caritas in veritate de Benedicto XVI teniendo como clave de lectura el mercado, el Estado y la sociedad civil, los cuales forman una unión osmótica en la que la persona, libre y responsable, puede expresarse en términos de desarrollo integral. El mercado pasa por el contrato, el Estado por las leyes justas y la sociedad civil por el don y la gratuidad. En este contexto, la sociedad civil es esencial para no encerrar (...)
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  23. Eileen A. Joy (2013). Disturbing the Wednesday-Ish Business-as-Usual of the University Studium: A Wayzgoose Manifest. Continent 2 (4):260-268.score: 8.0
    In this issue we include contributions from the individuals presiding at the panel All in a Jurnal's Work: A BABEL Wayzgoose, convened at the second Biennial Meeting of the BABEL Working Group. Sadly, the contributions of Daniel Remein, chief rogue at the Organism for Poetic Research as well as editor at Whiskey & Fox , were not able to appear in this version of the proceedings. From the program : 2ND BIENNUAL MEETING OF THE BABEL WORKING GROUP CONFERENCE “CRUISING IN (...)
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  24. Michael Juffé (2007). Levinas as (Mis)Reader of Spinoza. Levinas Studies 2:153-173.score: 8.0
    In a certain respect, one can say that Emmanuel Levinas’s ethics, as asserted mainly in Totality and Infinity and Otherwise than Being, but also partially in Existence and Existents and Time and the Other, constitutes a rebuttal of Benedict de Spinoza’s Ethics. Levinas offers a succinct account of his thinking on this issue in Totality and Infinity, at the end of a section called “Separation and the Absolute,” which concludes the first part of the book “The Self and the Other”: (...)
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  25. Chad Lakies (2010). Deconstructing the Secular Magisterium: Voices Past and Present for Conversations of the Future. Heythrop Journal 51 (6):921-930.score: 8.0
    In this paper I offer a possible approach to accomplishing Benedict's goal proposed in his Regensburg address.1 I take his goal to be twofold. First, we must expand our concept of reason beyond the privileged position of scientific empiricism and philosophical reasoning, both of which form what I have called the Secular Magisterium, put in place as the dominant intellectual force by the Enlightenment. Second, the motivation for expanding our concept of reason is for the purpose of greater dialogue across (...)
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  26. Thomas A. Klein & Gene R. Laczniak (2013). Implications of Caritas in Veritate for Marketing and Business Ethics. Journal of Business Ethics 112 (4):641-651.score: 8.0
    In an effort to assess the latest thinking in the Roman Catholic Church on economic matters, we examine the newest encyclical by Pope Benedict XVI, Caritas in Veritate (Charity in Truth) for guidance concerning marketing and business strategy. Core ethical values, consistent with historical Catholic Social Teachings (CST), are retained. However, some important nuances are added to previous treatments, and, reflecting the mind of the current Pontiff, certain points of emphasis are shifted to account for recent global developments. Key areas (...)
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  27. Christopher C. Prowse (2012). A New Evangelisation for a New World. Australasian Catholic Record, The 89 (3):259.score: 8.0
    Prowse, Christopher C On 27 October 2010, His Holiness, Pope Benedict XVI, announced that the topic for the XIII Ordinary General Assembly in Rome (7-28 October 2012) would be 'The New Evangelisation for the Transmission of the Christian Faith.' This was not entirely unexpected given the importance this topic has generated in the documents of the Second Vatican Council, and in the teachings of Popes Paul VI, John Paul II and now Benedict XVI. Clearly, with the establishment of the ad (...)
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  28. Sara C. VanderHaagen (2013). The "Agential Spiral": Reading Public Memory Through Paul Ricoeur. Philosophy and Rhetoric 46 (2):182-206.score: 8.0
    In an essay examining Hannah Arendt's approach to public memory, rhetorical scholar Stephen H. Browne notes that "to remember is thus not simply to turn backward; it is itself a type of action that steadies us in the face of an unknown and unpredictable future" (2004, 60). The act of remembering connects the rememberer to both the past and the future. As scholars such as Benedict Anderson, John Bodnar, and John Gillis have pointed out, remembering also connects human beings to (...)
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  29. Irene Portis-Winner (2009). Facing Emergences. Sign Systems Studies 37 (1/2):114-166.score: 8.0
    This article considers what happened to American anthropology, which was initiated by the scientist Franz Boas, who commanded all fields of anthropology,physical, biological, and cultural. Boas was a brave field worker who explored Eskimo land, and inspired two famous students, Ruth Benedict and Margaret Mead, to cross borders in new kinds of studies. After this florescence, there was a general return to linear descriptive positivism, superficial comparisons of quantitative cultural traits, and false evolutionary schemes, which did not introduce us to (...)
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  30. H. St J. Broadbent (2007). Being-in-Love: An Enquiry Into the Ontological Foundation of Ethics. Studies in Christian Ethics 20 (3):345-363.score: 8.0
    This paper takes issue with those commentators of Heidegger's philosophy whose point of entry into his thinking is the inherited prejudices of others. It demonstrates that if prior judgments are suspended, so that Heidegger's texts are permitted to speak for themselves, the truth of his `position', more a wege than a static motionless point, gradually and inexorably begins to emerge. I take Pope Benedict's first encyclical, Deus Caritas Est, to draw the theological contours of a truly post-modern ethic. I then (...)
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  31. Wayne I. Boucher (1999). Spinoza: Eighteenth and Nineteenth-Century Discussions, 6 Vols. Thoemmes Press.score: 8.0
    "monumental work" - The North American Spinoza Society Newsletter , February 1999 "The sheer volume of this anthology makes it an indispensable asset to any serious scholar of Spinozism. Certainly no academic library can do without it. The quality of the material gathered here is extremely impressive. To the professional scholar of early modern philosophy many of the criticisms it contains may well look superficial and outworn, but even the best-informed experts will find much in it that will surprise and (...)
     
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  32. Olegario González de Cardedal (2014). Rollovers in the Church From Ratzinger to Bergoglio. Veritas 30:129-161.score: 8.0
    En este artículo se ofrece una reflexión teológica sobre el significado que envuelve la elección de los últimos pontífices de la Iglesia católica que va desde Juan Pablo II, pasando por Benedicto XVI, hasta llegar al actual Papa Francisco. A juicio del autor, esta historia de la Iglesia en el último medio siglo ofrece aspectos sorprendentes que pueden llamarse mutaciones, giros, cambios de curso o vuelcos que incitan a preguntar si se trata de continuidad y de un real acrecentamiento, o (...)
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  33. Johan F. Gottgens, James E. Perry, Ronald H. Fortney, Jill E. Meyer, Michael Benedict & Brian E. Rood (2001). The Paraguay-Paraná Hidrovía: Protecting the Pantanal with Lessons From the Past Large-Scale Channelization of the Northern Paraguay-Paraná Seems to Be on Hold, but an Ongoing Multitude of Smaller-Scale Activities May Turn the Pantanal Into the Next Example of the “Tyranny of Small Decisions”. Bioscience 51 (4):301-308.score: 8.0
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  34. Tabish Khair (2001). Godly Nations. Radical Philosophy Review 4 (1/2):229-246.score: 8.0
    Engaging, among others, with Benedict Anderson’s seminal study of “imagined communities,” this paper argues that nationalism comes into being with the rise of a Capitalist market and the ensuing competition, immediate or in due course, between the internal lregional and the extemal/interregional capitalists. The logic of nationalism is defined as being numerical, racial and linguistic, but the focus is removed from language as an emblem of nationhood and put on the dialectical workings of Capitalism. In the process, the paper attempts (...)
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  35. Paul K. Moser & Thomas L. Carson (eds.) (2001). Moral Relativism: A Reader. Oxford University Press.score: 8.0
    Are all moral truths relative or do certain moral truths hold for all cultures and people? In Moral Relativism: A Reader, this and related questions are addressed by twenty-one contemporary moral philosophers and thinkers. This engaging and nontechnical anthology, the only up-to-date collection devoted solely to the topic of moral relativism, is accessible to a wide range of readers including undergraduate students from various disciplines. The selections are organized under six main topics: (1) General Issues; (2) Relativism and Moral Diversity; (...)
     
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  36. Robert J. Mulvaney (ed.) (2009). Classic Philosophical Questions. Pearson Prentice Hall.score: 8.0
    Plato and the trial of Socrates -- What is philosophy? -- Euthyphro : defining philosophical terms -- The apology, Phaedo, and Crito : the trial, immortality, and death of Socrates -- Philosophy of religion -- Can we prove that God exists? -- St. Anselm : the ontological argument -- St. Thomas Aquinas : the cosmological argument -- William Paley : the teleological argument -- Blaisepascal : it is better to believe in God's existence than to deny it -- William James (...)
     
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  37. O. P. Norkowski (2012). Koncepcja śmierci mózgowej w świetle analiz: czy da się ją obronić? Filo-Sofija 12 (19).score: 8.0
    The Brain Death Reconsidered – Is It a Tenable Concept? Since 1968 it has been recognized in the medical practice that irreversible coma connected with apnea can serve as a criterion of human death. This approach was first introduced in the so called Harvard Protocol. As a result of the work of this commission, the brain-based criteria of human death were quickly legally introduced in America and in most countries in the world. The only symptom on which death can be (...)
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  38. Aidan O'Neill (2009). Roman Catholicism and the Temptation of Shari'a. Common Knowledge 15 (2):269-315.score: 8.0
    The question posed in this article is whether Catholics can fully, unreservedly, and conscientiously carry out their duties as citizens and as holders of their various public offices (legislative, judicial and executive) of the State, in accordance with the laws and constitution of the democratic and pluralist States in which they live. My concern—as a practicing Catholic and a practicing lawyer—is that the increasingly fierce Church criticism, which arose during the papacy of John Paul II and now of Benedict XVI, (...)
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  39. Adrian Pabst (2010). Modern Sovereignty in Question: Theology, Democracy and Capitalism. Modern Theology 26 (4):570-602.score: 8.0
    This essay argues that modern sovereignty is not simply a legal or political concept that is coterminous with the modern nation-state. Rather, at the theoretical level modern sovereign power is inscribed into a wider theological dialectic between “the one” and “the many”. Modernity fuses juridical-constitutional models of supreme state authority with a new, “biopolitical” account of power whereby natural life and the living body of the individual are the object of politics and are subject to state control (section 1). The (...)
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  40. Dariusz Sagan (2006). Kardynał Schönborn a stanowisko Kościoła katolickiego wobec sporu kreacjonizmu z ewolucjonizmem. Filozofia Nauki 1.score: 8.0
    I present a controversy surrounding the cardinal Christoph Schönborn's op-ed article in New York Times, titled "Finding Design in Nature". In his paper, Schön-born challenges the claim that pope John Paul II accepted neodarwinian evolution as a possible method of God's creation of life forms and, especially, human beings. Moreover, cardinal says that neodarwinism contradicts Christian doctrine of creation. In Schönborn's view, neodarwinism excludes the possibility that there is a real design in nature and this is contradictory to the Catholic (...)
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  41. John Scott (2011). William of Ockham: Dialogus: Part 2; Part 3, Tract 1. OUP/British Academy.score: 8.0
    William of Ockham was a medieval English philosopher and theologian (he was born about 1285, perhaps as late as 1288, and died in 1347 or 1348). In 1328 Ockham turned away from 'pure' philosophy and theology to polemic. From that year until the end of his life he worked to overthrow what he saw as the tyranny of Pope John XXII (1316-1334) and of his successors Popes Benedict XII (1334-1342) and Clement VI (1342-1352). This campaign led him into questions of (...)
     
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  42. Arman Hovhannisyan, An Endeavor of New Concept of Being and Non-Being.score: 6.0
    The aim of this work is to show that the reality is not only the world of being, it is equally the world of non-being. Such an approach, as I think, is not nihilism, on the contrary - it helps to resolve many problems and contradictions confusing the philosophical mind. The reader will not find any citations or references in this work because I tried to bring it closer to Philosophy as it used to be in its early stages and (...)
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  43. Arman Hovhannisyan, Non-Being and Nothingness.score: 6.0
    There is a common belief that non-being and nothingness are identical, a widespread, even general delusion the wrongness of which I will try to demonstrate in this work. And which I consider even more important, that is to define nothingness for further determination of “its” place and role in the reality and especially in human life.
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  44. Arman Hovhannisyan (2012). Reality as Being and Nothingness. Amazon.score: 6.0
    The article below is the summary of two earlier works of mine, An Endeavor of New Concept of Being and Non-Being and Non-Being and Nothingness. Only being and nothingness in their unity characterize the environment in which the human being is finding itself, and any non-metaphysical philosophy must consider such an understanding of Reality as the utmost category which is above being, Universe, etc.
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  45. Peter Carruthers & Benedicte Veillet (2007). The Phenomenal Concept Strategy. Journal of Consciousness Studies 14 (s 9-10):212-236.score: 6.0
    A powerful reply to a range of familiar anti-physicalist arguments has recently been developed. According to this reply, our possession of phenomenal concepts can explain the facts that the anti-physicalist claims can only be explained by a non-reductive account of phenomenal consciousness. Chalmers (2006) argues that the phenomenal concept strategy is doomed to fail. This article presents the phenomenal concept strategy, Chalmers' argument against it, and a defence of the strategy against his.
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  46. Richard Kraut (2007). What is Good and Why: The Ethics of Well-Being. Harvard University Press.score: 6.0
    In search of good -- A Socratic question -- Flourishing and well-being -- Mind and value -- Utilitarianism -- Rawls and the priority of the right -- Right, wrong, should -- The elimination of moral rightness -- Rules and good -- Categorical imperatives -- Conflicting interests -- Whose good? The egoist's answer -- Whose good? The utilitarian's answer - Self-denial, self-love, universal concern -- Pain, self-love, and altruism -- Agent-neutrality and agent-relativity -- Good, conation, and pleasure -- "Good" and "good (...)
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  47. Jean-Luc Nancy (2008). The Being-with of Being-There. Continental Philosophy Review 41 (1):1-15.score: 6.0
    In Being and Time, Heidegger affirms that being-with or Mitsein is an essential constitution of Dasein but he does not submit this existential to the same rigorous analyses as other existentials. In this essay, Jean-Luc Nancy points to the different places where Heidegger erased the possibility of thinking an essential with that he himself opened. This erasure is due, according to Nancy, to the subordination of Mitsein to a thinking of the proper and the improper. The polarization of Being-with between (...)
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  48. Kris McDaniel (2010). Being and Almost Nothingness. Noûs 44 (4):628-649.score: 6.0
    I am attracted to ontological pluralism, the doctrine that some things exist in a different way than other things.1 For the ontological pluralist, there is more to learn about an object’s existential status than merely whether it is or is not: there is still the question of how that entity exists. By contrast, according to the ontological monist, either something is or it isn’t, and that’s all there is say about a thing’s existential status. We appear to be to be (...)
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  49. Jason Kawall (1999). The Experience Machine and Mental State Theories of Well-Being. Journal of Value Inquiry 33 (3):381-387.score: 6.0
    It is argued that Nozick's experience machine thought experiment does not pose a particular difficulty for mental state theories of well-being. While the example shows that we value many things beyond our mental states, this simply reflects the fact that we value more than our own well-being. Nor is a mental state theorist forced to make the dubious claim that we maintain these other values simply as a means to desirable mental states. Valuing more than our mental states is compatible (...)
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  50. Ferdi Memelli, Memory and Metaphysics: A Joint Reading of Time and Being and What is Metaphysics.score: 6.0
    Abstract The article is a reading, in conjunction with one-another, of Time and Being and What is metaphysics. Its scope is that of raising questions on certain Heideggerian topics that are here formulated as thesis. Namely, first that the turn in Heidegger’s thinking is not a change in his process of thinking, but rather an essential trait of what Heidegger calls the matter at hand (Sachverhalt). Secondly, that this turn of the matter at hand is in itself memory in a (...)
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