Search results for 'Brendan Gleeson' (try it on Scholar)

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  1. Brendan Gleeson (2000). Disability, Geography and Ethics. Philosophy and Geography 3 (1):65 – 70.score: 240.0
  2. Nicholas Low & Brendan Gleeson (1999). 3 Geography, Justice and the Limits of Rights. In James D. Proctor & David Marshall Smith (eds.), Geography and Ethics: Journeys in a Moral Terrain. Routledge. 30.score: 240.0
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  3. Frank Mobbs & Gerald P. Gleeson (1999). The Scope of the Church's Moral Teaching [A Reply to Gleeson, Gerald. The Scope of the Church's Moral Teaching: A Response to Beyond its Authority; in V. 75, Jul 1998; and a Rejoinder to Frank Mobbs by Gerald Gleeson]. [REVIEW] Australasian Catholic Record 76 (1):86.score: 180.0
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  4. Vivian Bertrand (2002). Governing for the Environment: Global Problems, Ethics and Democracy, Brendan Gleeson and Nicholas Low, Eds. (Hampshire: Palgrave Publishers Ltd., 2001), 255 Pp., $65 Cloth. [REVIEW] Ethics and International Affairs 16 (1):164-167.score: 150.0
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  5. Andrew Gleeson (2010). More on the Power of God: A Rejoinder to William Hasker. Sophia 49 (4):617-629.score: 60.0
    In ‘The Power of God’ (Gleeson 2010) I elaborate and defend an argument by the late D.Z. Phillips against definitions of omnipotence in terms of logical possibility. In ‘Which God? What Power? A Response to Andrew Gleeson’ (Hasker 2010), William Hasker criticizes my defense of Phillips’ argument. Here I contend his criticisms do not succeed. I distinguish three definitions of omnipotence in terms of logical possibility. Hasker agrees that the first fails. The second fails because negative properties (like (...)
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  6. Brian Gleeson (2013). The Reality of Sin and the Need for Grace: A Survey of a Perennial Question. Australasian Catholic Record, The 90 (4):424.score: 60.0
    Gleeson, Brian Let me introduce this topic by referring to wise words of Monica Hellwig about the human situation, before delving into the light and inspiration given in the pre-historical Genesis accounts of the sinfulness of human beings, their inclination to evil, and their need for divine deliverance, and especially in its third chapter. Says Hellwig: The reason that grace is absolutely necessary for a good life and for the salvation of each human person is clear. The world in (...)
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  7. Andrew Gleeson (2007). Moral Particularism Reconfigured. Philosophical Investigations 30 (4):363–380.score: 30.0
    The definitive version is available at www.blackwell-synergy.com.
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  8. Andrew Gleeson (2005). Pettit on Consequentialism and Universalizability. Theoretical Medicine and Bioethics 26 (3):261-275.score: 30.0
    Philip Pettit has argued that universalizability entails consequentialism. I criticise the argument for relying on a question-begging reading of the impartiality of universalization. A revised form of the argument can be constructed by relying on preference-satisfaction rationality, rather than on impartiality. But this revised argument succumbs to an ambiguity in the notion of a preference (or desire). I compare the revised argument to an earlier argument of Pettit’s for consequentialism that appealed to the theoretical virtue of simplicity, and I raise (...)
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  9. Kate Gleeson (2009). The Other Abortion Myth—the Failure of the Common Law. Journal of Bioethical Inquiry 6 (1):69-81.score: 30.0
    The 2006 trial of Suman Sood put criminal abortion on the public agenda for the first time in 25 years in NSW. Response to the case highlights tenacious myths about abortion law in Australia; namely that the common law “is an ass” that allows for abortion only by way of a lack of application of the law. By briefly explaining the history of abortion in Australia, I argue that the Sood case does not represent a general failure of the common (...)
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  10. Andrew Gleeson (2010). The Power of God. Sophia 49 (4):603-616.score: 30.0
    Much contemporary analytic philosophy understands the power of God as belonging to the same logical space as the power of human beings: a power of efficient causation taken to the maximum limit. This anthropomorphic picture is often explicated in terms of God’s capacity to bring about any logically possible state of affairs, so-called omnipotence. D.Z. Phillips criticized this position in his last book, The Problem of Evil and the Problem of God. I defend Phillips’s argument against recent criticism by William (...)
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  11. Andrew Gleeson (2001). Animal Animation. Philosophia 28 (1-4):137-169.score: 30.0
    The original publication can be found at www.springerlink.com.
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  12. Andres Gleeson (1999). Deducing the Mind. Inquiry 42 (3-4):385-410.score: 30.0
    Frank Jackson has argued that, in principle, all mental truths are deducible from all physical science truths: 'deducibility'. Jackson's defence of deducibility relies upon the method for producing naturalistic definitions of mental states championed in the analytical functionalism of himself, David Lewis, and others. Two arguments are presented. The first contends that the particular naturalistic definitions of analytical functionalism fail because they do not take account of the extraordinary kind of bodily animation displayed by human beings, which I argue is (...)
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  13. Andrew Gleeson (2011). The Problem of Evil and the Problem of the Slightest Toothache. Heythrop Journal.score: 30.0
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  14. Andrew Gleeson (2013). A Frightening Love: Replies to Bishop and Mintoff. [REVIEW] Sophia 52 (1):55-59.score: 30.0
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  15. Andrew Gleeson (2012). God and Evil: A View From Swansea. Philosophical Investigations 35 (3-4):331-349.score: 30.0
    Herbert McCabe and Brian Davies defend an Aquinas-inspired, anti-anthropomorphic natural theology that emphasises the mysterious distance between the Creator and his creation. This theology gives rise to a powerful response to the problem of evil, powerful enough to scuttle the academic problem of evil that is based on a confused anthropomorphic understanding of God. But that does not dispose of the problem of evil per se. The McCabe–Davies natural theology can succeed only by appropriating a personal understanding of “the ultimate (...)
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  16. Andrew Gleeson (2013). 'Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita', Edited by Christopher Cordner. [REVIEW] Australasian Journal of Philosophy 91 (1):193-196.score: 30.0
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  17. Gerald Gleeson (2004). Speaking of Persons, Human and Divine. Sophia 43 (1):45-60.score: 30.0
    Christians commonly speak of and to God as ‘a person’. The propriety of such talk depends on how the concept of a person is being used and understood, and that concept is much contested in contemporary analytic philosophy. In this article, I note the presuppositions of one current debate about what it is to be a human person, and then propose an alternative approach to persons—both human and divine—that draws upon the Thomistic philosophical and theological tradition. In this tradition, ‘person’ (...)
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  18. Gerald Gleeson (2001). Ethical Reflections on the Separation of Conjoined Twins. Chisholm Health Ethics Bulletin 6 (4):1.score: 30.0
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  19. Andrew Hampton Gleeson (2002). Introduction. Philosophical Papers 31 (3):217-225.score: 30.0
    http://www.ru.ac.za/academic/departments/philosophy/PhilosophicalPapers/abstracts.htm.
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  20. Ruth Lopert & Deborah Gleeson (2013). The High Price of “Free” Trade: U.S. Trade Agreements and Access to Medicines. Journal of Law, Medicine and Ethics 41 (1):199-223.score: 30.0
    The United States' pursuit of increasingly TRIPS-Plus levels of intellectual property protection for medicines in bilateral and regional trade agreements is well recognized. Less so, however, are U.S. efforts through these agreements to influence and constrain the pharmaceutical coverage programs of its trading partners. Although arguably unsuccessful in the Australia- U.S. Free Trade Agreement (AUSFTA), the U.S. nevertheless succeeded in its bilateral FTA with South Korea (KORUS) in establishing prescriptive provisions pertaining to the operation of coverage and reimbursement programs for (...)
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  21. R. Gleeson, E. Forde, E. Bates, S. Powell, E. Eadon-Jones & H. Draper (2008). Medical Students' Attitudes Towards Abortion: A UK Study. Journal of Medical Ethics 34 (11):783-787.score: 30.0
    Background: There is little research into medical students’ or doctors’ attitudes to abortion, yet knowing this is important, as policy makers should be aware of the views held by professionals directly involved in abortion provision and changing views may have practical implications for the provision of abortion in the future. Methods: We surveyed 300 medical students about their views on abortion, their beliefs about the status of the fetus and the rights of the mother, their attitude towards UK law and (...)
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  22. Andrew Gleeson (2014). Michael Rosen, Dignity: Its History and Meaning (Cambridge, MA: Harvard University Press, 2012). Xix + 176, Price $21.95 Hb. [REVIEW] Philosophical Investigations 37 (4):363-382.score: 30.0
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  23. [deleted]Depue Brendan (2011). Cognitive Control Mechanisms Involved in Removing Information From Working Memory: Evidence for Distinct Mechanisms. Frontiers in Human Neuroscience 5.score: 30.0
  24. T. Carroll Brendan & D. Carroll Tressa (2005). Catatonia is the Rosetta Stone of Psychosis. Behavioral and Brain Sciences 28 (6).score: 30.0
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  25. Brother T. Brendan (1962). From an Ivory Tower. New Scholasticism 36 (1):116-119.score: 30.0
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  26. Michael Erben & Denis Gleeson (1975). Reproduction and Social Structure: Comments on Louis Althusser's Sociology of Education. Educational Studies 1 (2):121-127.score: 30.0
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  27. Brian Gleeson (2010). Eucharistic Presidency: Its Meaning and Function. Australasian Catholic Record, The 87 (2):203.score: 30.0
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  28. Gerald Gleeson (2008). Prophecy, Patience and Pardon: Exploring the Context of Erroneous Conscience. Australasian Catholic Record, The 85 (2):196.score: 30.0
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  29. D. J. Gleeson (2000). Professional Social Workers and Welfare Bureaus: The Origins of Australian Catholic Social Work. Australasian Catholic Record 77 (2):185.score: 30.0
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  30. Brian Gleeson (2004). The Origin of the Church in Jesus Christ and His Mission. Australasian Catholic Record, The 81 (4):431.score: 30.0
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  31. Mary-Louise Tesoriero & Brian Gleeson (1998). Marital Failure: Theological and Pastoral Perspectives. Australasian Catholic Record 75 (1):75.score: 30.0
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  32. McCormack Brendan (2002). The Person of the Voice: Narrative Identities in Informed Consent. Nursing Philosophy 3 (2).score: 30.0
     
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  33. Oleary Brendan (1992). What Should Public Lawyers Do? Oxford Journal of Legal Studies 12 (3).score: 30.0
     
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  34. Andrew Gleeson (2012). A a Frightening Love: Recasting the Problem of Evil. Palgrave Macmillan.score: 30.0
    The greater good -- The intellectual and the existential -- The problem of evil and the problem of the slightest toothache -- The God of love -- Is God an agent? -- The real God.
     
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  35. Gerald Gleeson (2009). Are People More Important Than Their Bodies? Australasian Catholic Record, The 86 (2):173.score: 30.0
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  36. William F. Gleeson (1947). A Symposium on the Life and Work of Pope Pius X. Thought 22 (2):378-379.score: 30.0
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  37. D. J. Gleeson (1996). Catholic Charity During the 1930s Great Depression. Australasian Catholic Record 73 (1):68.score: 30.0
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  38. William F. Gleeson (1950). Immortal Diamond. Thought 25 (3):528-530.score: 30.0
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  39. William F. Gleeson (1947). Keeper of the Keys. Thought 22 (1):189-190.score: 30.0
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  40. Andrew Gleeson (forthcoming). On Letting Go of Theodicy: Marilyn McCord Adams on God and Evil. Sophia:1-12.score: 30.0
    Marilyn McCord Adams agrees with D. Z. Phillips that instrumental theodicy is a moral failure, and that sceptical theists and others are guilty of ignoring what we know now (in this life) about the moral reality of horrendous evils to speculate about unknown ways these evils might be made sense of. In place of theodicy, Adams advocates ‘the logic of compensation’ for the victims of evil, a postmortem healing of divine intimacy with God. This goes so deep, she believes, that (...)
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  41. D. J. Gleeson (2010). Opening Up: A History of the Institute of Counselling [Book Review]. Australasian Catholic Record, The 87 (2):250.score: 30.0
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  42. Gerald Gleeson (2007). Personalism and Scholasticism [Book Review]. Australasian Catholic Record, The 84 (3):369.score: 30.0
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  43. Gerald Gleeson (2002). Person, Body, Gender: Philosophical Reflections on The'what Are We?'Question. Australasian Catholic Record 79 (3):285.score: 30.0
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  44. G. Gleeson (1999). Rejoinder to Frank Mobbs. Australasian Catholic Record 76:93-95.score: 30.0
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  45. D. J. Gleeson (2008). The Foundation and First Decade of the National Catholic Welfare Committee. Australasian Catholic Record, The 85 (1):15.score: 30.0
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  46. Gerald P. Gleeson (2000). The Future of the'Third Rite'of Reconciliation. Australasian Catholic Record 77 (1):20.score: 30.0
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  47. Rachel Gleeson (2010). Toronto's Lower Don Lands Ecologically-Based Urban Design in Canada. Topos 73:62.score: 30.0
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  48. William F. Gleeson (1948). The Prosodic Theory of Gerard Manley Hopkins. Thought 23 (2):342-343.score: 30.0
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  49. Brian Gleeson (2009). The Resurrection of Jesus and the Jesus Movement. Australasian Catholic Record, The 86 (1):3.score: 30.0
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  50. Brian Gleeson (2004). The Sacrament of Reconciliation [Book Review]. Australasian Catholic Record, The 81 (1):115.score: 30.0
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