Search results for 'Barbara Oakley' (try it on Scholar)

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  1. Barbara Oakley, Ariel Knafo, Guruprasad Madhavan & David Sloan Wilson (eds.) (2011). Pathological Altruism. Oxford University Press.score: 240.0
    Pathological Altruism presents a number of new, thought-provoking theses that explore a range of hurtful effects of altruism and empathy.
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  2. Justin Oakley (2001). Virtue Ethics and Professional Roles. Cambridge University Press.score: 60.0
    Professionals, it is said, have no use for simple lists of virtues and vices. The complexities and constraints of professional roles create peculiar moral demands on the people who occupy them, and traits that are vices in ordinary life are praised as virtues in the context of professional roles. Should this disturb us, or is it naive to presume that things should be otherwise? Taking medical and legal practice as key examples, Justin Oakley and Dean Cocking develop a rigorous (...)
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  3. Judith G. Oakley (2000). Gender-Based Barriers to Senior Management Positions: Understanding the Scarcity of Female CEOs. [REVIEW] Journal of Business Ethics 27 (4):321 - 334.score: 30.0
    Although the number of women in middle management has grown quite rapidly in the last two decades, the number of female CEOs in large corporations remains extremely low. This article examines many explanations for why women have not risen to the top, including lack of line experience, inadequate career opportunities, gender differences in linguistic styles and socialization, gender-based stereotypes, the old boy network at the top, and tokenism. Alternative explanations are also presented and analyzed, such as differences between female leadership (...)
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  4. Patrick Haggard, P. Catledge, M. Dafydd & David A. Oakley (2004). Anomalous Control: When "Free Will" is Not Conscious. Consciousness and Cognition 13 (3):646-654.score: 30.0
  5. Dean Cocking & Justin Oakley (1995). Indirect Consequentialism, Friendship, and the Problem of Alienation. Ethics 106 (1):86-111.score: 30.0
    In this article we argue that the worries about whether a consequentialist agent will be alienated from those who are special to her go deeper than has so far been appreciated. Rather than pointing to a problem with the consequentialist agent's motives or purposes, we argue that the problem facing a consequentialist agent in the case of friendship concerns the nature of the psychological disposition which such an agent would have and how this kind of disposition sits with those which (...)
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  6. S. Oakley (2006). Defending Lewis's Local Miracle Compatibilism. Philosophical Studies 130 (2):337-349.score: 30.0
    Helen Beebee has recently argued that David Lewis’s account of compatibilism, so-called local miracle compatibilism (LMC), allows for the possibility that agents in deterministic worlds have the ability to break or cause the breaking of a law of nature. Because Lewis’s LMC allows for this consequence, Beebee claims that LMC is untenable and subsequently that Lewis’s criticism of van Inwagen’s Consequence Argument for incompatibilism is substantially weakened. I review Beebee’s argument against Lewis’s thesis and argue that Beebee has not (...)
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  7. David A. Oakley & Patrick Haggard (2006). The Timing of Brain Events: Authors' Response to Libet's 'Reply'. Consciousness and Cognition 15 (3):548-550.score: 30.0
  8. Michael J. Shaffer & Jeffery Oakley (2005). Some Epistemological Concerns About Dissociative Identity Disorder and Diagnostic Practices in Psychology. Philosophical Psychology 18 (1):1-29.score: 30.0
    In this paper we argue that dissociative identity disorder (DID) is best interpreted as a causal model of a (possible) post-traumatic psychological process, as a mechanical model of an abnormal psychological condition. From this perspective we examine and criticize the evidential status of DID, and we demonstrate that there is really no good reason to believe that anyone has ever suffered from DID so understood. This is so because the proponents of DID violate basic methodological principles of good causal modeling. (...)
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  9. Justin Oakley (1996). Varieties of Virtue Ethics. Ratio 9 (2):128-152.score: 30.0
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  10. Justin Oakley (1992). Morality and the Emotions. Routledge.score: 30.0
    Introduction In recent years there has been a welcome reawakening of philosophical interest in the emotions. A significant number of contemporary ...
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  11. Justin Oakley & Dean Cocking (2005). Consequentialism, Complacency, and Slippery Slope Arguments. Theoretical Medicine and Bioethics 26 (3):227-239.score: 30.0
    The standard problem with many slippery slope arguments is that they fail to provide us with the necessary evidence to warrant our believing that the significantly morally worse circumstances they predict will in fact come about. As such these arguments have widely been criticised as ‘scare-mongering’. Consequentialists have traditionally been at the forefront of such criticisms, demanding that we get serious about guiding our prescriptions for right action by a comprehensive appreciation of the empirical facts. This is not surprising, since (...)
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  12. Justin Oakley (1992). Altruistic Surrogacy and Informed Consent. Bioethics 6 (4):269–287.score: 30.0
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  13. Allen Oakley (2002). Popper’s Ontology of Situated Human Action. Philosophy of the Social Sciences 32 (4):455-486.score: 30.0
  14. J. Oakley (2008). Review: Jonathan Glover: Choosing Children: The Ethical Dilemmas of Genetic Intervention. [REVIEW] Mind 117 (465):180-183.score: 30.0
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  15. Ellwood F. Oakley & Patricia Lynch (2000). Promise-Keeping: A Low Priority in a Hierarchy of Workplace Values. Journal of Business Ethics 27 (4):377 - 392.score: 30.0
    Using a sample of over 700 business people and students, this study tested the premise of promise-keeping as a core ethical value in the work place.The exercise consisted of in-basket planning for layoffs within an organization. Only one of the five employees within the group had been given an express commitment/promise of continued employment for a two year period. The layoffs were being considered six months after the two year promise had been made. All five employees were performing their jobs (...)
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  16. David A. Oakley (1999). Hypnosis and Consciousness: A Structural Model. Contemporary Hypnosis 16:215-223.score: 30.0
  17. Francis Oakley (1999). Politics and Eternity: Studies in the History of Medieval and Early-Modern Political Thought. Brill.score: 30.0
    This book is composed of a series of studies in the history of political thought from late antiquity to the early-eighteenth century.
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  18. Steve Clarke & Justin Oakley (2004). Informed Consent and Surgeons' Performance. Journal of Medicine and Philosophy 29 (1):11 – 35.score: 30.0
    This paper argues that the provision of effective informed consent by surgical patients requires the disclosure of material information about the comparative clinical performance of available surgeons. We develop a new ethical argument for the conclusion that comparative information about surgeons' performance - surgeons' report cards - should be provided to patients, a conclusion that has already been supported by legal and economic arguments. We consider some recent institutional and legal developments in this area, and we respond to some common (...)
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  19. Francis Oakley (1998). The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and Law. Journal of the History of Ideas 59 (4):669-690.score: 30.0
  20. I. T. Oakley (2001). A Skeptic's Reply to Lewisian Contextualism. Canadian Journal of Philosophy 31 (3):309-332.score: 30.0
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  21. David A. Oakley (ed.) (1985). Brain and Mind. Methuen.score: 30.0
  22. Patricia L. Smith & Ellwood F. Oakley (1997). Gender-Related Differences in Ethical and Social Values of Business Students: Implications for Management. [REVIEW] Journal of Business Ethics 16 (1):37-45.score: 30.0
    This study investigated gender-related differences in ethical attitudes of 318 graduate and undergraduate business students. Significant differences were observed in male and female responses to questions concerning ethics in social and personal relationships. No differences were noted for survey items concerning rules-based obligations. Implications for future management are discussed.
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  23. Francis Oakley (1998). The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology. Journal of the History of Ideas 59 (3):437-461.score: 30.0
  24. I. T. Oakley (1988). Scepticism and the Diversity of Epistemic Justification. Philosophical Quarterly 38 (152):263-279.score: 30.0
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  25. I. T. Oakley (1972). On an Account of Our Analyticity Judgements. Australasian Journal of Philosophy 50 (2):124 – 130.score: 30.0
  26. Allen Oakley (2000). Alfred Schutz and Economics as a Social Science. Human Studies 23 (3):243-260.score: 30.0
    Over the years, a number of interpreters with an interest in economics have given some attention the work of Alfred Schutz. As intimated in this literature, the orientation of his delimited thought on economics stemmed from contacts with the Austrian school during his Vienna years. Probably because of this connection, there exists among these interpreters an inclination uncritically to align Schutz with the Austrians' thought. What will be argued in this paper is that in adopting such an uncritical position, each (...)
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  27. David A. Oakley & H. C. Plotkin (eds.) (1979). Brain, Behaviour, and Evolution. Methuen and Company.score: 30.0
    It has always concentrated upon man, and usually the comparative approach has not been used to study the evolution of behaviour, but in the hope that ...
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  28. Seanna Sumalee Oakley (2008). Commonplaces: Rhetorical Figures of Difference in Heidegger and Glissant. Philosophy and Rhetoric 41 (1):1-21.score: 30.0
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  29. J. Oakley (2002). Democracy, Embryonic Stem Cell Research, and the Roman Catholic Church. Journal of Medical Ethics 28 (4):228-228.score: 30.0
  30. I. T. Oakley (1998). The Invalidation of Induction: A Reply to Pargetter and Bigelow. Australasian Journal of Philosophy 76 (3):452 – 463.score: 30.0
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  31. J. Oakley (2004). Commentary. Journal of Medical Ethics 30 (4):385-385.score: 30.0
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  32. Justin Oakley (2007). Review of Timothy Chappell (Ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. [REVIEW] Notre Dame Philosophical Reviews 2007 (9).score: 30.0
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  33. Joanna Santa Barbara (1989). Global Peace as a Professional Concern, III. Journal of Business Ethics 8 (2-3):177 - 178.score: 30.0
    This paper proposes that global peace should be a professional concern because the issues are complex and require critical and creative thinking, and because professionals have status enabling them to convey information to empower others. Professionals must examine priorities in society's needs for application of their particular knowledge areas, and must each make their own unique contribution towards a more peaceful, less threatened planet.
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  34. Ann Oakley (2000). Experiments in Knowing: Gender and Method in the Social Sciences. New Press.score: 30.0
  35. David A. Oakley (1985). Animal Awareness, Consciousness, and Self-Image. In , Brain and Mind. Methuen.score: 30.0
     
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  36. Todd Oakley (2009). Hypotyposis : Meta-Representation, Mind-Reading, and Fictive Interaction. In Wolfgang Wildgen & Barend van Heusden (eds.), Metarepresentation, Self-Organization and Art. Peter Lang.score: 30.0
     
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  37. David A. Oakley (ed.) (1986). Mind and Brain. Methuen.score: 30.0
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  38. Francis Oakley (1984). Natural Law, Conciliarism, and Consent in the Late Middle Ages: Studies in Ecclesiastical and Intellectual History. Variorum Reprints.score: 30.0
     
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  39. Francis Oakley (1984). Omnipotence, Covenant & Order: An Excursion in the History of Ideas From Abelard to Leibniz. Cornell University Press.score: 30.0
  40. Deborah Oakley (1981). Reproductive Freedom and the Development of Population Policy. In Marc D. Hiller (ed.), Medical Ethics and the Law: Implications for Public Policy. Ballinger Pub. Co..score: 30.0
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  41. David A. Oakley & L. C. Eames (1986). The Plurality of Consciousness. In , Mind and Brain. Methuen. 33-49.score: 30.0
     
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  42. Francis Oakley (1964). The Political Thought of Pierre D'ailly: The Voluntarist Tradition. New Haven, Yale University Press.score: 30.0
     
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  43. Nathaniel C. Comfort (1999). "The Real Point Is Control": The Reception of Barbara McClintock's Controlling Elements. [REVIEW] Journal of the History of Biology 32 (1):133 - 162.score: 24.0
    In the standard narrative of her life, Barbara McClintock discovered genetic transposition in the 1940s but no one believed her. She was ignored until molecular biologists of the 1970s "rediscovered" transposition and vindicated her heretical discovery. New archival documents, as well as interviews and close reading of published papers, belie this narrative. Transposition was accepted immediately by both maize and bacterial geneticists. Maize geneticists confirmed it repeatedly in the early 1950s and by the late 1950s it was considered a (...)
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  44. Francis J. Beckwith (2011). Or We Can Be Philosophers: A Response to Barbara Forrest. Synthese:1-23.score: 24.0
    This article is a response to Barbara Forrest’ 2011 Synthese article, “On the Non-Epistemology of Intelligent Design.” Forrest offers an account of my philosophical work that consists almost entirely of personal attacks, excursions into my religious pilgrimage, and misunderstandings and misrepresentations of my work as well as of certain philosophical issues. Not surprisingly, the Synthese editors include a disclaimer in the front matter of the special issue in which Forrest’s article was published. In my response, I address three topics: (...)
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  45. Justin Oakley & Dean Cocking (1994). Consequentialism, Moral Responsibility, and the Intention/ Foresight Distinction. Utilitas 6 (02):201-.score: 20.0
  46. Edward Erwin (2010). Review Essay: Which Way Psychology? A Discussion of Barbara: Held's Psychology's Interpretative Turn: The Search for Truth and Agency in Theoretical and Philosophical Psychology. Philosophy of the Social Sciences 40 (2):291-310.score: 18.0
    Some psychologists have recently tried to develop new approaches to psychology incompatible with both natural-science views of the discipline and basic tenets of postmodernism. In her new book on psychology’s interpretative turn, Barbara Held refers to these thinkers as "middleground theorists" or MGTs. Most of the MGTs reject psychological laws, defend free choice and agency, stress the role of values in psychological inquiry, and argue for a hermeneutical methodology. Some reject scientific realism and embrace epistemological relativism. Both Held and (...)
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  47. Whitley Kaufman (2006). James Hillman's A Terrible Love of War Chris Hedges' War Is A Force That Gives Us Meaning and Barbara Ehrenreich's Blood Rites. Journal of Military Ethics 5 (1):67-73.score: 18.0
    (2006). James Hillman's A Terrible Love of War Chris Hedges’ War Is A Force That Gives Us Meaning and Barbara Ehrenreich's Blood Rites. Journal of Military Ethics: Vol. 5, No. 1, pp. 67-73.
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  48. Mary Ellen Curtin (2004). Barbara Jordan: The Politics of Insertion and Accommodation. Critical Review of International Social and Political Philosophy 7 (4):279-303.score: 18.0
    Barbara Jordan (1936?1996), a formidable politician, won election to the Texas Senate (1966) and to the US Congress (1972). She became one of the most celebrated African?American politicians of the twentieth century, acclaimed both by white and black. Jordan was a voluntarist, viewing individuals as able to change the world through their own actions. She was committed to the American dream of inclusion, and also to the importance of positive ties to elites; to coping with the ?world as it (...)
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  49. J. Wentzel van Huyssteen (2008). Primates, Hominids, and Humans—From Species Specificity to Human Uniqueness? A Response to Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell. [REVIEW] Zygon 43 (2):505-525.score: 18.0
    In this response to essays by Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell, I present arguments to counter some of the exciting and challenging questions from my colleagues. I take the opportunity to restate my argument for an interdisciplinary public theology, and by further developing the notion of transversality I argue for the specificity of the emerging theological dialogue with paleoanthropology and primatology. By arguing for a hermeneutics of the body, I respond (...)
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  50. Paul Root Wolpe (1999). Reply to Barbara Pfeffer Billauer's "on Judaism and Genes". Kennedy Institute of Ethics Journal 9 (2):167-174.score: 18.0
    : The response of Barbara Pfeffer Billauer to my article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" highlights the conflict between a sociological understanding of religion and the resistance to such analysis from within a faith tradition. Ms. Billauer makes three main points; the first strangely credits to me, and then attacks, an argument the article takes great pains to refute, but does so to emphasize the faith's prescient guidance in matters (...)
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