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Christopher Hughes [30]Cheryl Hughes [10]Charles E. Hughes [9]Chris Hughes [7]
C. J. Hughes [6]C. E. Hughes [4]Charles T. Hughes [4]Christina Hughes [4]

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See also:
Profile: Christopher Hughes (King's College London)
Profile: Catherine Hughes (Australian National University)
Profile: Charlotte Hughes (University of Wales Aberystwyth)
Profile: Charles Hughes
  1. Charmayne Mary Lee Hughes, Paolo Tommasino, Aamani Budhota & Domenico Campolo (2015). Upper Extremity Proprioception in Healthy Aging and Stroke Populations, and the Effects of Therapist- and Robot-Based Rehabilitation Therapies on Proprioceptive Function. Frontiers in Human Neuroscience 9.
  2.  87
    Mary Kalantzis, Bill Cope & Chris Hughes (1985). Pluralism and Social Reform: A Review of Multiculturalism in Australian Education. [REVIEW] Thesis Eleven 10 (1):195-215.
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  3.  36
    Christopher Hughes (2015). Denying Privilege. Analytic Philosophy 56 (3):210-228.
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  4. 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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  5. Christopher Hughes & Robert Merrihew Adams (1992). Miracles, Laws of Nature and Causation. Aristotelian Society Supplementary Volume 66 (66):179 - 224.
  6.  99
    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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  7.  63
    Christopher Hughes (1989). On a Complex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology. Cornell University Press.
    [I] Divine Simplicity: God and His Existence Types of Divine Simplicity Of the properties ascribed to God in Aquinas' natural theology, we may call one sort ...
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  8. Christopher Hughes (1999). Bundle Theory From A to B. Mind 108 (429):149-156.
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  9.  23
    Cheryl Hughes (2002). Preface. Social Philosophy Today 18:5-5.
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  10. Charles E. Hughes (1974). Single Premise Post Canonical Forms Defined Over One-Letter Alphabets. Journal of Symbolic Logic 39 (3):489-495.
    In this paper we investigate some families of decision problems associated with a restricted class of Post canonical forms, specifically, those defined over one-letter alphabets whose productions have single premises and contain only one variable. For brevity sake, we call any such form an RPCF (Restricted Post Canonical Form). Constructive proofs are given which show, for any prescribed nonrecursive r.e. many-one degree of unsolvability D, the existence of an RPCF whose word problem is of degree D and an RPCF with (...)
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  11.  5
    Christopher Hughes (2015). The Consequence Argument and the Definition of Determinism. Revista Portuguesa de Filosofia 71 (4):705-724.
    Resumo Peter van Inwagen no seu An Essay of Free Will e, no muito mais tarde, “The Consequence Argument” formula várias versões daquilo que designou por “o argumento de consequência”. van Inwagen descreveu o “argumento da consequência” como um argumento para a incompatibilidade do determinismo com o livre arbítrio. Contudo, o autor deste artigo argumenta que a mais recente formulação do argumento da consequência não é, tal como está, um argumento para a incompatibilidade do determinismo com o livre arbítrio. Embora (...)
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  12.  6
    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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  13.  60
    Christopher Hughes (1997). An Incredible Coincidence? Mind 106 (424):769-772.
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  14. 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.
    This collection of papers by prominent feminist thinkers advances the positive feminist project of remapping the moral by developing theory that acknowledges the diversity of women.
     
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  15.  28
    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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  16.  9
    Christopher Hughes (2016). Augustine on Will, Freedom, and Foreknowledge: De Libero Arbitrio, III, 1–3. Religious Studies 52 (3):315-332.
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  17.  15
    Cheryl Hughes & James Wong (2001). Preface. Social Philosophy Today 17:5-5.
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  18.  48
    Christopher Hughes (2005). More Fuss About Formulation: Sider (and Me) on Three- and Four-Dimensionalism. Dialectica 59 (4):463–480.
    Sider has argued that four‐dimensionalism can be given a clear and coherent formulation, and has attempted to provide one. He has also argued that three‐dimensionalism resists adequate formulation. I argue that Sider's worries about whether there is an adequate formulation of three‐dimensionalism are misplaced, and suggest a formulation of three‐dimensionalism different from the ones considered and rejected by Sider. I then give a ‘matching’ formulation of four‐dimensionalism, and argue that it captures four‐dimensionalism better than Sider's own formulation of that doctrine.
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  19.  8
    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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  20.  23
    Cheryl Hughes (2000). Introduction. Social Philosophy Today 16:1-8.
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  21.  74
    Christopher Hughes (2000). Three Cosmological Arguments. Ratio 13 (3):213–233.
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  22.  70
    Christopher Hughes (1994). The Essentiality of Origin and the Individuation of Events. Philosophical Quarterly 44 (174):26-44.
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  23.  28
    Chris Hughes (2013). The Autonomous Animal: Self-Governance and the Modern Subject. Contemporary Political Theory 12 (3):e12.
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  24.  49
    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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  25.  11
    Catherine Hughes (1962). Lonesco's Plea for Man. Renascence 14 (3):121-125.
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  26.  40
    Christopher Hughes (2011). Conspecific Coincidence and Mutual Incorporation. Philosophical Perspectives 25 (1):241-252.
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  27.  28
    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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  28.  31
    Cheryl Hughes (1998). Human Rights, State Sovereignty, and Worid Community. Social Philosophy Today 14:101-119.
  29.  36
    Christopher Hughes (1986). Is a Thing Just the Sum of its Parts? Proceedings of the Aristotelian Society 86:213-234.
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  30.  7
    Cheryl Hughes (2000). Preface. Social Philosophy Today 16:5-5.
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  31.  34
    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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  32.  22
    Christopher Hughes (1995). Reasoned Faith. Faith and Philosophy 12 (3):426-431.
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  33.  22
    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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  34.  20
    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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  35.  29
    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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  36.  4
    Catharine Hughes (2013). Innocence Revisited. Renascence 12 (1):29-34.
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  37.  1
    Charles E. Hughes (1975). Triadic Partial Implicational Propositional Calculi. Mathematical Logic Quarterly 21 (1):21-28.
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  38.  7
    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.
  39.  4
    Cheryl Hughes (2007). Defining and Prosecuting International Crimes. Social Philosophy Today 23:231-235.
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  40.  3
    Chris Hughes (2010). Time and World Politics. Contemporary Political Theory 9 (4):510.
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  41.  14
    Christopher Hughes (1996). Matter and Individuation in Aquinas. History of Philosophy Quarterly 13 (1):1 - 16.
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  42.  3
    Carl S. Hughes (2015). “Tehomic” Christology? Tanner, Keller, and Kierkegaard on Writing Christ. Modern Theology 31 (2):257-283.
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  43.  12
    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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  44. Christina Hughes & Malcolm Tight (1995). The Myth of the Learning Society. British Journal of Educational Studies 43 (3):290-304.
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  45. C. E. Hughes & W. E. Singletary (1973). Combinatorial Systems with Axiom. Notre Dame Journal of Formal Logic 14 (3):354-360.
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  46.  5
    Cheryl Hughes & Andrew Light (2003). Preface. Social Philosophy Today 19:5-5.
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  47.  5
    Paul J. Barr, Shauna C. Brady, Carmel M. Hughes & James C. McElnay (2014). Public Knowledge and Perceptions of Connected Health. Journal of Evaluation in Clinical Practice 20 (3):246-254.
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  48.  5
    C. E. Hughes (1975). The General Decision Problem for Markov Algorithms with Axiom. Notre Dame Journal of Formal Logic 16 (2):208-216.
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  49.  4
    Charles E. Hughes (1976). Two Variable Implicational Calculi of Prescribed Many-One Degrees of Unsolvability. Journal of Symbolic Logic 41 (1):39-44.
    A constructive proof is given which shows that every nonrecursive r.e. many-one degree is represented by the family of decision problems for partial implicational propositional calculi whose well-formed formulas contain at most two distinct variable symbols.
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  50.  2
    Cheryl Hughes (2007). Defining and Prosecuting International Crimes: Commentary for Larry May, Crimes Against Humanity: A Normative Account. Social Philosophy Today 23:231-235.
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