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Christopher Hughes [19]Charles E. Hughes [8]Cheryl Hughes [8]C. J. Hughes [6]
Chris Hughes [5]Charles T. Hughes [4]C. Hughes [3]C. E. Hughes [3]

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Profile: Catherine Hughes (Australian National University)
  1. Paul J. Barr, Shauna C. Brady, Carmel M. Hughes & James C. McElnay (forthcoming). Public Knowledge and Perceptions of Connected Health. Journal of Evaluation in Clinical Practice:n/a-n/a.
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  2. C. Hughes (forthcoming). The Separation of Codeine From Nonprescription Combination Analgesic Products. Substance.
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  3. Catharine Hughes (2013). Innocence Revisited. Renascence 12 (1):29-34.
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  4. Chris Hughes (2013). The Autonomous Animal: Self-Governance and the Modern Subject. Contemporary Political Theory 12 (3):e12.
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  5. Paul J. Barr, James C. McElnay & Carmel M. Hughes (2012). Connected Health Care: The Future of Health Care and the Role of the Pharmacist. Journal of Evaluation in Clinical Practice 18 (1):56-62.
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  6. Chris Hughes (2012). Dialogue Between Fukuyama's Account of the End of History and Derrida's Hauntology. Journal of Philosophy: A Cross-Disciplinary Inquiry 7 (18):13-26.
    This paper explores the relationship between Fukuyama’s account of history and Derrida’s theory of hauntology. Initially, I use Derrida’s idea of hauntology tocritique Fukuyama’s account of an end of history. I argue that Derrida’s idea of a hauntology is a valuable theoretical tool for theorising about politics, sinceDerrida shows that the death of a particular social/political system (e.g. Communism) does not entail the death/devaluing of the thinker(s) who inspired that system, since critics of the contemporary social and political order may (...)
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  7. Chris Hughes (2011). Liberal Democracy as the End of History: Fukuyama and Postmodern Challenges. Routledge.
    Introduction -- Methodology : an approach to philosophical analysis -- Fukuyama I : the concept of a history with universal direction and end point -- Fukuyama II : why does history end in liberal democracy? -- Postmodern perspectives on the flow of time -- Questioning the universality of human nature -- The myth of the individual : how "I" is constructed and gives an account of itself -- A theory of a history which ends in liberal democracy through a reading (...)
     
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  8. Christopher Hughes (2011). Conspecific Coincidence and Mutual Incorporation. Philosophical Perspectives 25 (1):241-252.
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  9. Carl S. Hughes (2010). Writing the Law/Gospel Dialectic of, and in, Lutheranism. International Philosophical Quarterly 50 (1):5-24.
    This paper suggests an alternative reading of Practice in Christianity to Merold Westphal’s interpretation of the text as defining what he calls “religiousness C.” Attending closely to the rhetorical construction of Practice, and situating it in the context of Kierkegaard’s intensive reading of Luther late in his life, I argue that this text extends the Postscript’s meditation on inwardness and writing to one of the central theological constructs of Lutheranism, the distinction between law and gospel. On my reading, Practice both (...)
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  10. Chris Hughes (2010). Time and World Politics. Contemporary Political Theory 9 (4):510.
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  11. Cynthia Hughes (2010). A Preliminary Investigation Comparing Academic Locus of Control and Perceived Quality of Academic Life Across College Students with and Without Disabilities. Inquiry 25 (1):9-16.
    In the current study we compared academic locus of control (ALoC) and perceived quality of academic life (PQAL) across three groups of university students: those without disabilities, those with attention deficit disorder or learning disabilities (ADD-LD), and those with other disabilities. Results showed no significant differences in ALoC scores, with each group reporting an internal ALoC. However, students with other disabilities (e.g., sensory, motor, chronic health, and/or mental health) reported significantly lower satisfaction with their overall quality of academic life than (...)
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  12. Cheryl Hughes (2007). Defining and Prosecuting International Crimes. Social Philosophy Today 23:231-235.
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  13. Christina Hughes & Loraine Blaxter (2007). Feminist Appropriations of Bourdieu : The Case of Social Capital. In Terry Lovell (ed.), (Mis)Recognition, Social Inequality and Social Justice: Nancy Fraser and Pierre Bourdieu. Routledge.
  14. Claire Hughes, Serena Lecce & Charlotte Wilson (2007). “Do You Know What I Want?” Preschoolers' Talk About Desires, Thoughts and Feelings in Their Conversations with Sibs and Friends. Cognition and Emotion 21 (2):330-350.
  15. David H. Leung, Catherine J. Hughes & Venkatasubramanian Ganesan (2006). A Cognitive Neurobiological Account of Deception: Evidence From Functional Neuroimaging Sean A. Spence*, Mike D. Hunter, Tom FD Farrow, Russell D. Green. [REVIEW] In Semir Zeki & Oliver Goodenough (eds.), Law and the Brain. Oup Oxford. 169.
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  16. Carmelo Aquilina & Hughes & C. Julian (2005). The Return of the Living Dead: Agency Lost and Found? In Julian Hughes, Stephen Louw & Steven R. Sabat (eds.), Dementia: Mind, Meaning, and the Person. Oup Oxford.
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  17. Cheryl L. Hughes (2005). Hobbes and Levinas. In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. 2--145.
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  18. Christopher Hughes (2005). Aquinas. Routledge.
    First published in 2008. Routledge is an imprint of Taylor & Francis, an informa company.
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  19. Christopher Hughes (2005). More Fuss About Formulation: Sider (and Me) on Three- and Four-Dimensionalism. Dialectica 59 (4):463–480.
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  20. Christopher Hughes (2004). Kripke: Names, Necessity, and Identity. Oxford University Press.
    Saul Kripke, in a series of classic writings of the 1960s and 1970s, changed the face of metaphysics and philosophy of language. Christopher Hughes offers a careful exposition and critical analysis of Kripke's central ideas about names, necessity, and identity. He clears up some common misunderstandings of Kripke's views on rigid designation, causality and reference, and the necessary a posteriori and contingent a priori. Through his engagement with Kripke's ideas Hughes makes a significant contribution to ongoing debates on, inter alia, (...)
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  21. Cheryl Hughes & Andrew Light (2003). Preface. Social Philosophy Today 19:5-5.
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  22. Heidi Grasswick, Cressida J. Heyes, Cheryl L. Hughes, Alison M. Jaggar, Marìa Pìa Lara, Bonnie Mann, Norah Martin, Diana Tietjens Meyers, Kate Parsons, Misha Strauss, Margaret Urban Walker, Abby Wilkerson & IrisMarion Young (2002). Recognition, Responsibility, and Rights: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.
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  23. Cheryl Hughes (2002). Preface. Social Philosophy Today 18:5-5.
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  24. Christopher Hughes (2002). On the Real Distinction Between Persons and Their Bodies'. In Michele Marsonet (ed.), The Problem of Realism. Ashgate. 82.
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  25. Cheryl Hughes & James Wong (2001). Preface. Social Philosophy Today 17:5-5.
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  26. Cheryl Hughes (2000). Introduction. Social Philosophy Today 16:1-8.
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  27. Cheryl Hughes (2000). Preface. Social Philosophy Today 16:5-5.
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  28. Christopher Hughes (2000). Three Cosmological Arguments. Ratio 13 (3):213–233.
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  29. Claire Hughes & Robert Plomin (2000). Individual Differences in Early Understanding of Mind: Genes, Non-Shared Environment and Modularity. In Peter Carruthers & A. Chamberlain (eds.), Evolution and the Human Mind. Cambridge University Press. 47--61.
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  30. John J. Ewel, Dennis J. O'Dowd, Joy Bergelson, Curtis C. Daehler, Carla M. D'Antonio, Luis Diego Gómez, Doria R. Gordon, Richard J. Hobbs, Alan Holt, Keith R. Hopper, Colin E. Hughes, Marcy LaHart, Roger R. B. Leakey, William G. Lee, Lloyd L. Loope, David H. Lorence, Svata M. Louda, Ariel E. Lugo, Peter B. McEvoy, David M. Richardson, Peter M. Vitousek & Luis Diego Gomez (1999). Deliberate Introductions of Species: Research Needs. BioScience 49 (8):619.
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  31. C. Hughes (1999). Discussion. Bundle Theory From a to B. Mind 108 (429):149-156.
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  32. Cheryl Hughes (1999). Reconstructing the Subject of Human Rights. Philosophy and Social Criticism 25 (2):47-60.
    Recent philosophical criticisms of individual rights and the postmodern deconstruction of the sovereign subject raise serious questions for the defense of universal human rights. This paper critically examines Paul Ricoeur's effort to reconstruct a viable notion of the human subject as the bearer of human rights. Ricoeur's analysis of the narrative structure of human experiences and action takes account of the recent philosophical criticisms of sovereign subjectivity; it avoids both the fiction of the atomistic individual of liberal political philosophy and (...)
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  33. Christopher Hughes (1999). Bundle Theory From a to B. Mind 108 (429):149-156.
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  34. Cheryl Hughes (1998). Human Rights, State Sovereignty, and Worid Community. Social Philosophy Today 14:101-119.
  35. Cheryl L. Hughes (1998). The Primacy of Ethics: Hobbes and Levinas. [REVIEW] Continental Philosophy Review 31 (1):79-94.
    At several points in his writings, Levinas is implicitly critical of Hobbes's view that the political order is required to restrict violent conflict and competition and make morality possible. This paper makes Levinas's criticisms explicit by comparing Hobbes's descriptions of human nature and human relations with Levinas's radically different descriptions of the ethical relation of responsibility and the consequent kinship of the human community. I use insights from Levinas to argue that ethics cannot be reduced to politics and that the (...)
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  36. Christopher Hughes (1998). Matter and Actuality in Aquinas. Revue Internationale de Philosophie 52 (204):269-286.
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  37. Christopher Hughes (1998). Negative Existentials, Omniscience, and Cosmic Luck. Religious Studies 34 (4):375-401.
    Suppose there are possible worlds in which God exists but Anselm does not. Then (I argue) there are possible worlds in which Anselm does not exist, but God cannot even entertain the thought that he does not. In such worlds Anselm does not exist, but God does not know that. This, I argue, is incompatible with (a straightforward construal of) the doctrine of God's essential omniscience. Considerations involving negative existentials also call into question a certain picture of creation, on which (...)
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  38. Charles T. Hughes (1997). Belief, Foreknowledge, and Theological Fatalism. Faith and Philosophy 14 (3):378-387.
    David Hunt has recently developed a new strategy, called the “dispositional omniscience scenario,” or (OOS), which is designed to defeat theological fatalism by showing the compatibility of divine foreknowledge and human (libertarian) free agency. But I argue that Hunt fails to establish his compatibility claim because (DOS) is based on a defective analysis of dispositional belief that is too weak to sustain any divine foreknowledge of future free actions.
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  39. Christopher Hughes (1997). An Incredible Coincidence? Mind 106 (424):769-772.
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  40. Christopher Hughes (1997). Aquinas on Continuity and Identity. Medieval Philosophy and Theology 6 (93).
  41. Christopher Hughes (1997). Same-Kind Coincidence and the Ship of Theseus. Mind 106 (421):53-67.
    Locke thought that it was impossible for there to be two things of the same kind in the same place at the same time. I offer (what looks to me like) a counterexample to that principle, involving two ships in the same place at the same time. I then consider two ways of explaining away, and one way of denying, the apparent counterexample of Locke's principle, and I argue that none is successful. I conclude that, although the case under discussion (...)
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  42. Christopher Hughes (1996). Giving the Skeptic Her Due? Epistemologia 19 (2):309-326.
     
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  43. Christopher Hughes (1996). Matter and Individuation in Aquinas. History of Philosophy Quarterly 13 (1):1 - 16.
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  44. Christina Hughes & Malcolm Tight (1995). The Myth of the Learning Society. British Journal of Educational Studies 43 (3):290 - 304.
    The learning society has been advocated as an answer to current economic, political and social problems by a wide coalition of interests, including politicians, employers and educators. Here we critically analyse the concept as a myth; that is, as an idea which may or may not have validity, but which many people believe in. For the purpose of this analysis, the learning society is set alongside four other myths upon which it builds: those of productivity, change, lifelong education and the (...)
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  45. Christopher Hughes (1995). Reasoned Faith. Faith and Philosophy 12 (3):426-431.
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  46. C. Alvin Hughes (1994). Jimmy Carter: A Presidency of Shattered Expectations. The Griot 13:26.
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  47. Charles T. Hughes (1994). Embodied Human Agents Inhabiting a Material World? The Thomist 58 (3):389-413.
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  48. Christopher Hughes (1994). The Essentiality of Origin and the Individuation of Events. Philosophical Quarterly 44 (174):26-44.
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  49. Charles T. Hughes (1993). Martin on the Meaninglessness of Religious Language. International Journal for Philosophy of Religion 34 (2):95 - 114.
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  50. Charles T. Hughes (1992). Theism, Natural Evil, and Superior Possible Worlds. International Journal for Philosophy of Religion 31 (1):45 - 61.
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