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Christian Miller [79]Chris Miller [21]Clyde Lee Miller [19]Cecil Miller [19]
Clifford Miller [8]Cecilia Miller [8]C. A. Miller [6]Christian B. Miller [6]

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Profile: Christian Miller (Wake Forest University)
Profile: Clyde Lee Miller (State University of New York, Stony Brook)
Profile: Chris Miller (Oxford University)
Profile: Cecilia Miller (Wesleyan University)
Profile: Caleb Miller (Messiah College)
Profile: Calum Miller (Oxford University)
Profile: Chelsea Miller (Old Dominion University)
Profile: Caroline Miller
Profile: Courtney Miller (University of North Carolina, Asheville)
Profile: Chvd Miller (University of San Diego)
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  1. Christian Miller (2003). Social Psychology and Virtue Ethics. Journal of Ethics 7 (4):365-392.
    Several philosophers have recently claimed to have discovered a new and rather significant problem with virtue ethics. According to them, virtue ethics generates certain expectations about the behavior of human beings which are subject to empirical testing. But when the relevant experimental work is done in social psychology, the results fall remarkably short of meeting those expectations. So, these philosophers think, despite its recent success, virtue ethics has far less to offer to contemporary ethical theory than might have been initially (...)
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  2.  15
    Christian B. Miller (forthcoming). Should Christians Be Worried About Situationist Claims in Psychology and Philosophy? In Advance. Faith and Philosophy.
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  3.  4
    Clifford Miller & Donald W. Miller (2014). Medicine is Not Science. European Journal for Person Centered Healthcare 2 (2):144-153.
    ABSTRACT: Abstract Most modern knowledge is not science. The physical sciences have successfully validated theories to infer they can be used universally to predict in previously unexperienced circumstances. According to the conventional conception of science such inferences are falsified by a single irregular outcome. And verification is by the scientific method which requires strict regularity of outcome and establishes cause and effect. -/- Medicine, medical research and many “soft” sciences are concerned with individual people in complex heterogeneous populations. These populations (...)
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  4.  32
    Christian Miller (2013). Moral Character: An Empirical Theory. Oxford University Press.
    The goal of this book is to develop a new framework for thinking about what moral character looks like today. My central claim will be that most people have moral character traits, but at the same time they do not have either the traditional  ...
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  5.  35
    Christian Miller (2014). Character and Moral Psychology. Oxford University Press.
    This book first reviews Miller's theory of Mixed Traits, as developed in his 2013 book Moral Character: An Empirical Theory. It then engages extensively with situations, the CAPS model in social psychology, and the Big Five Model in personality psychology. It ends by taking up implications for his view in meta-ethics (a modified error theory) and normative ethics (a challenge for virtue ethics).
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  6.  6
    Jeremy Snyder, Cari L. Miller & Glenda Gray (2011). Relative Versus Absolute Standards for Everyday Risk in Adolescent HIV Prevention Trials: Expanding the Debate. American Journal of Bioethics 11 (6):5 - 13.
    The concept of minimal risk has been used to regulate and limit participation by adolescents in clinical trials. It can be understood as setting an absolute standard of what risks are considered minimal or it can be interpreted as relative to the actual risks faced by members of the host community for the trial. While commentators have almost universally opposed a relative interpretation of the environmental risks faced by potential adolescent trial participants, we argue that the ethical concerns against the (...)
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  7.  36
    Christian Miller (2013). Identifying with Our Desires. Theoria 79 (2):127-154.
    A number of philosophers have become convinced that the best way of trying to understand human agency is by arriving at an account of identification. My goal here is not to criticize particular views about identification, but rather to examine several assumptions which have been widely held in the literature and yet which, in my view, render implausible any account of identification that takes them on board. In particular, I argue that typically identification does not involve either reflective consideration of (...)
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  8. Christian Miller (2009). Empathy, Social Psychology, and Global Helping Traits. Philosophical Studies 142 (2):247-275.
    The central virtue at issue in recent philosophical discussions of the empirical adequacy of virtue ethics has been the virtue of compassion. Opponents of virtue ethics such as Gilbert Harman and John Doris argue that experimental results from social psychology concerning helping behavior are best explained not by appealing to so-called ‘global’ character traits like compassion, but rather by appealing to external situational forces or, at best, to highly individualized ‘local’ character traits. In response, a number of philosophers have argued (...)
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  9.  95
    Christian Miller (2008). Motivation in Agents. Noûs 42 (2):222–266.
    The Humean theory of motivation remains the default position in much of the contemporary literature in meta-ethics, moral psychology, and action theory. Yet despite its widespread support, the theory is implausible as a view about what motivates agents to act. More specifically, my reasons for dissatisfaction with the Humean theory stem from its incompatibility with what I take to be a compelling model of the role of motivating reasons in first-person practical deliberation and third-person action explanations. So after first introducing (...)
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  10.  95
    Christian Miller (2009). Social Psychology, Mood, and Helping: Mixed Results for Virtue Ethics. [REVIEW] Journal of Ethics 13 (2-3):145 - 173.
    I first summarize the central issues in the debate about the empirical adequacy of virtue ethics, and then examine the role that social psychologists claim positive and negative mood have in influencing compassionate helping behavior. I argue that this psychological research is compatible with the claim that many people might instantiate certain character traits after all which allow them to help others in a wide variety of circumstances. Unfortunately for the virtue ethicist, however, it turns out that these helping traits (...)
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  11. Christian B. Miller (ed.) (2015). Character: New Directions From Philosophy, Psychology, and Theology. Oxford University Press Usa.
    This collection of 31 papers primarily features the work funded by the Character Project's funding competitions (www.thecharacterproject.com). These papers represent some of the best and most innovative new work on character in the fields of psychology, philosophy, and theology.
     
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  12.  11
    Calum Miller (2016). Is Theism a Simple Hypothesis? The Simplicity of Omni-Properties. Religious Studies 52 (1):45-61.
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  13. Christian Miller (2014). Moral Virtues, Epistemic Virtues, and the Big Five. In Flanagan Owen & Fairweather Abrol (eds.), Naturalizing Virtue. Cambridge University Press 92-117.
    This paper connects work in psychology on the Big Five Model to the recent debate in philosophy on the empirical adequacy of virtue ethics and virtue epistemology.
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  14. Christian Miller (2008). Motivational Internalism. Philosophical Studies 139 (2):233 - 255.
    Cases involving amoralists who no longer care about the institution of morality, together with cases of depression, listlessness, and exhaustion, have posed trouble in recent years for standard formulations of motivational internalism. In response, though, internalists have been willing to adopt narrower versions of the thesis which restrict it just to the motivational lives of those agents who are said to be in some way normal, practically rational, or virtuous. My goal in this paper is to offer a new set (...)
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  15.  39
    Calum Miller (2015). Response to Stephen Law on the Evolutionary Argument Against Naturalism. Philosophia 43 (1):147-152.
    Alvin Plantinga’s evolutionary argument against naturalism argues that the probability of our possessing reliable cognitive faculties, given the truth of evolution and naturalism, is low, and that this provides a defeater for naturalism, if the naturalist in question holds to the general truths of evolutionary biology. Stephen Law has recently objected to Plantinga’s evolutionary argument against naturalism by suggesting that there exist conceptual constraints governing the content a belief can have given its relationships to other things, including behaviour . (...)
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  16.  27
    Barnabas J. Gilbert, Calum Miller, Fenella Corrick & Robert A. Watson (2013). Should Trainee Doctors Use the Developing World to Gain Clinical Experience? The Annual Varsity Medical Debate – London, Friday 20th January, 2012. Philosophy, Ethics, and Humanities in Medicine 8 (1):1-4.
    The 2012 Varsity Medical Debate between Oxford University and Cambridge University provided a stage for representatives from these famous institutions to debate the motion “This house believes that trainee doctors should be able to use the developing world to gain clinical experience.” This article brings together many of the arguments put forward during the debate, centring around three major points of contention: the potential intrinsic wrong of ‘using’ patients in developing countries; the effects on the elective participant; and the effects (...)
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  17.  87
    Christian Miller (2009). The Conditions of Moral Realism. Journal of Philosophical Research 34:123-155.
    In this paper, I hope to provide an account of the conditions of moral realism whereby there are still significant metaphysical commitments made by the realist which set the view apart as a distinct position in the contemporary meta-ethical landscape. In order to do so, I will be appealing to a general account of what it is for realism to be true in any domain of experience, whether it be realism about universals, realism about unobservable scientific entities, realism about artifacts, (...)
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  18.  9
    Clyde Lee Miller (2012). Two Midpoints in Plato's. Modern Schoolman 55 (1):71-79.
  19. Christian Miller (2002). Rorty and Moral Relativism. European Journal of Philosophy 10 (3):354–374.
    Critics of Rorty’s views on truth, objectivity, and value often take them to imply some form of untenable relativism.1 While it would be worthwhile to investigate whether Rorty is in fact committed to what might be called global relativism, or relativism in most if not all domains of investigation, for our purposes in this paper we must proceed more selectively. By focusing on Rorty’s view of moral objectivity, we can hopefully shed some new light on the now stale charge of (...)
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  20.  6
    Lila R. Gleitman, Henry Gleitman, Carol Miller & Ruth Ostrin (1996). Similar, and Similar Concepts. Cognition 58 (3):321-376.
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  21.  66
    Christian Miller (2004). Agency and Moral Realism. Dissertation, University of Notre Dame
    Much of the literature in contemporary analytic metaethics has grown rather stale – the range of possible positions seems to have been exhaustively delineated, and most of the important arguments on all sides have been clearly articulated and evaluated. In order to advance discussion in this area, I examine more fundamental issues about the nature of agency. In my view, the heart of what it is to exhibit intentional agency in the world is to identify with the relevant components of (...)
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  22. Christian Miller (2013). The Euthyphro Dilemma. In Blackwell International Encyclopedia of Ethics. Blackwell 1-7.
    The Euthyphro Dilemma is named after a particular exchange between Socrates and Euthyphro in Plato‟s dialogue Euthyphro. In a famous passage, Socrates asks, “Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?” (Plato 1981: 10a), and proceeds to advance arguments which clearly favor the first of these two options (see PLATO). The primary interest in the Euthyphro Dilemma over the years, however, has primarily concerned the relationship between (...)
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  23. Christian Miller (2014). The Real Challenge to Virtue Ethics From Psychology. In Snow Nancy & Trivigno Franco (eds.), The Philosophy and Psychology of Virtue: An Empirical Approach to Character and Happiness. Routledge 15-34.
    In section one, I briefly review the Harman/Doris argument and outline the most promising response. Then in section two I develop what I take the real challenge to virtue ethics to be. The final section of the chapter suggests two strategies for beginning to address this challenge.
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  24.  56
    Christian Miller (2012). Atheism and the Benefits of Theistic Belief. In Jonathan Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press 97-125.
    Most atheists are error theorists about theists; they claim that theists have genuine beliefs about the existence and nature of a divine being, but as a matter of fact no such divine being exists. Thus on their view the relevant theistic beliefs are mistaken. As error theorists, then, atheists need to arrive at some answer to the question of what practical course of action the atheist should adopt towards the theistic beliefs held by committed theists. The most natural answer and (...)
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  25.  3
    Christian B. Miller (forthcoming). Assessing Two Competing Approaches to the Psychology of Moral Judgments. Philosophical Explorations:1-20.
    This paper brings together the social intuitionist view of the psychology of moral judgments developed by Jonathan Haidt, and the recent morphological rationalist position of Terry Horgan and Mark Timmons. I will end up suggesting that Horgan and Timmons have offered us a more plausible account of the psychology of moral judgment formation. But the view is not without its own difficulties. Indeed, one of them might prove to be quite serious, as it could support a form of skepticism about (...)
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  26.  45
    Christian Miller (2014). The Problem of Character. In van Hooft Stan (ed.), The Handbook of Virtue Ethics. Acumen Publishing 418-429.
    I first summarize the main line of argument used by Harman and Doris against Aristotelian virtue ethics in particular. In section two I present what seems to me to be the most promising response to their argument. Finally in section three I briefly review and assess the other leading responses in the now sizable literature that has developed in this area.
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  27.  11
    C. Lee Miller (1968). Presence and Immortality. By Gabriel Marcel. Tr. Michael A. Machado and Revised by Henry J. Koren. Modern Schoolman 46 (1):85-85.
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  28.  14
    Christian Miller (2015). Empathy as the Only Hope for the Virtue of Compassion and as Support for a Limited Unity of the Virtues. Philosophy, Theology, and the Sciences 2:89-113.
    This paper claims that altruistic motivation is necessary for possessing the virtue of compassion, and that research on empathy (in particular, work by Dan Batson) has been the only promising source of evidence for such motivation. Challenges to using empathy as a means to cultivating compassion are also considered.
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  29.  6
    Calum Miller (2014). A Bayesian Formulation of the Kalam Cosmological Argument. Religious Studies 50 (4):521-534.
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  30.  29
    Christian Miller (2010). Character Traits, Social Psychology, and Impediments to Helping Behavior. Journal of Ethics and Social Philosophy 5 (1):1-36.
    In a number of recent papers, I have begun to develop a new theory of character which is conceptually distinct both from traditional Aristotelian accounts as well as from the positive view of local traits outlined by John Doris. On my view, many human beings do have robust traits of character which play an important explanatory and predictive role, but which are triggered by certain situational variables which preclude them from counting as genuine Aristotelian virtues. Like others in this discussion, (...)
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  31.  10
    C. Lee Miller (1968). The Presence of the Word. Some Prolegomena for Cultural and Religious History. By Walter J. Ong, S.J. "The Terry Lectures, 1964.". [REVIEW] Modern Schoolman 46 (1):66-68.
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  32.  10
    Christian Miller (2015). Review of Kristján Kristjánsson's Virtues and Vices in Positive Psychology: A Philosophical Critique. [REVIEW] Notre Dame Philosophical Reviews:online.
    Kristján Kristjánsson's new book is the first detailed treatment of positive psychology from a philosophical perspective (at least as far as I am aware). Kristjánsson has been an active contributor to a number of debates in recent years at the intersection of moral philosophy, psychology, and education, and brings his vast familiarity with the relevant literature to bear in engaging with this movement. The result is a book that raises a number of good questions and concerns about positive psychology, but (...)
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  33.  18
    Chris Miller (2001). Expansions of Dense Linear Orders with the Intermediate Value Property. Journal of Symbolic Logic 66 (4):1783-1790.
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  34.  98
    Christian Miller (2011). Moral Relativism and Moral Psychology. In Steven Hales (ed.), The Blackwell Companion to Relativism. Blackwell
    Much recent work in meta-ethics and ethical theory has drawn extensively on claims about moral psychology. The goal of this paper is to provide a broad overview of some of these claims and the implications that certain philosophers are taking them to have for the plausibility of moral relativism.
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  35. Cecil Miller (1960). Book Review:Man, the State, and War. Kenneth N. Waltz; The Politics of Mass Society. William Kornhauser. [REVIEW] Ethics 71 (1):63-.
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  36. Cecil H. Miller (1943). Mind--A Study in Perspective. Philosophy of Science 10 (2):75-80.
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  37.  32
    Christian Miller (2007). The Policy-Based Approach to Identification. Philosophical Psychology 20 (1):105 – 125.
    In a number of recent papers, Michael Bratman has defended a policy-based theory of identification which represents the most sophisticated and compelling development of a broadly hierarchical approach to the problems about identification which Harry Frankfurt drew our attention to over thirty years ago. Here I first summarize the bare essentials of Bratman's view, and then raise doubts about both its necessity and sufficiency. Finally I consider his objections to rival value-based models, and find those objections to be less compelling (...)
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  38.  87
    Christian Miller (2013). Integrity. In Blackwell International Encyclopedia of Ethics. Blackwell 1-11.
    Integrity is one of the leading normative concepts employed in our society. We frequently talk about the degree of integrity of community leaders and famous historical figures, and we highly value integrity in our elected public officials. But philosophers have had a difficult time arriving at consensus about what integrity consists in. Some claim that it is a purely formal relation of consistency, others that it has to do primarily with one‟s identity, and still others that it involves subjective or (...)
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  39.  57
    Christian Miller (2009). Divine Desire Theory and Obligation. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan 105--24.
    Thanks largely to the work of Robert Adams and Philip Quinn, the second half of the twentieth century witnessed a resurgence of interest in divine command theory as a viable position in normative theory and meta-ethics. More recently, however, there has been some dissatisfaction with divine command theory even among those philosophers who claim that normative properties are grounded in God, and as a result alternative views have begun to emerge, most notably divine intention theory (Murphy, Quinn) and divine motivation (...)
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  40.  34
    John D. Sommer, Ed Casey, Mary C. Rawlinson, Eva Kittay, Michael A. Simon, Patrick Grim, Clyde Lee Miller, Rita Nolan, Marshall Spector, Don Ihde, Peter Williams, Anthony Weston, Donn Welton, Dick Howard, David A. Dilworth & Tom Foster Digby 3d (1993). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 66 (5):97 - 112.
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  41.  26
    C. A. Miller (1973). Nietzsche's “Discovery” of Dostoevsky. Nietzsche-Studien 2 (1):202.
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  42.  99
    Christian Miller (2006). Shafer-Landau and Moral Realism. Social Theory and Practice 32 (2):311-331.
    In 1903 G.E. Moore celebrated a robust nonnaturalistic form of moral realism with the publication of his Principia Ethica. Subsequent years have witnessed the development and refinement of a number of views motivated at least in part by a deep resistance to the metaphysical and epistemological commitments of nonnaturalism. Over time, Moore’s view arguably has become the position of last resort for philosophers working in metaethics. Exactly one hundred years later, analytic metaethics has come full circle with the publication of (...)
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  43.  5
    Chris Miller (1994). Expansions of the Real Field with Power Functions. Annals of Pure and Applied Logic 68 (1):79-94.
    We investigate expansions of the ordered field of real numbers equipped with a family of real power functions. We show in particular that the theory of the ordered field of real numbers augmented by all restricted analytic functions and all real power functions admits elimination of quantifiers and has a universal axiomatization. We derive that every function of one variable definable in this structure, not ultimately identically 0, is asymptotic at + ∞ to a real function of the form x (...)
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  44.  75
    Christian Miller (2007). The Conditions of Realism. Journal of Philosophical Research 32:95-132.
    The concern of this paper is not with the truth of any particular realist or anti-realist view, but rather with determining what it is to be a realist or anti-realist in the first place. While much skepticism has been voiced in recent years about the viability of such a project, my goal is to articulate interesting and informative conditions whereby any view in any domain of experience can count as either a realist or an anti-realist position.
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  45.  66
    Christian Miller (2007). The Structure of Instrumental Practical Reasoning. Philosophy and Phenomenological Research 75 (1):1-40.
    The view to be defended in this paper is intended to be a novel and compelling model of instrumental practical reasoning, reasoning aimed at determining how to act in order to achieve a given end in a certain set of circumstances. On standard views of instrumental reasoning, the end in question is the object of a particular desire that the agent has, a desire which, when combined with the agent’s beliefs about what means are available to him or her in (...)
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  46.  5
    Jeremy Snyder, Cari L. Miller & Glenda Gray (2011). Response to Open Peer Commentaries on “Relative Versus Absolute Standards for Everyday Risk in Adolescent HIV Prevention Trials: Expanding the Debate”. American Journal of Bioethics 11 (6):W1 - W3.
    The American Journal of Bioethics, Volume 11, Issue 6, Page W1-W3, June 2011.
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  47.  45
    Christian Miller (2012). The Challenge to Virtue, Character, and Forgiveness From Psychology and Philosophy. Philosophia Christi 14 (1):125-143.
    In several recent articles and in a forthcoming book, I have tried to articulate what I take the real challenge to virtue ethics to be from social psychology. In this article, I develop that challenge again by looking specifically at the virtue of forgiveness.
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  48.  7
    Clyde Lee Miller (1977). Union with the One. New Scholasticism 51 (2):182-195.
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  49.  6
    Cecil Miller (1958). A Middle Course for Ethicists. Ethics 68 (3):207-209.
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  50.  7
    Craig S. Miller & John E. Laird (1996). Accounting for Graded Performance Within a Discrete Search Framework. Cognitive Science 20 (4):499-537.
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