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C. J. F. Williams [107]C. Williams [45]Christopher Williams [34]Clifford Williams [32]
Cyril G. Williams [14]Clare Williams [7]Cornelius Williams [6]Cynthia Clark Williams [6]

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Profile: Charles Williams (Boston College)
Profile: Colin Williams (uol)
Profile: Chris Williams (University of Toronto at Scarborough)
Profile: Carolyn Williams (Adam Mickiewicz University)
Profile: Courtney Williams (University of Wales, Bangor)
Profile: Catherine Williams
Profile: Clarence Williams (University of Colorado, Colorado Springs)
Profile: Christi Williams
Profile: C.D. Williams (Boise State University)
Profile: Christina Agudelo Williams (Boston College)
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  1. D. Abrams & C. Williams (forthcoming). Quantum Algorithms. Complexity.
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  2.  5
    Gabrielle Samuel, Alan Cribb, John Owens & Clare Williams, Relative Values: Perspectives on a Neuroimaging Technology From Above and Within the Ethical Landscape.
    In this paper we contribute to ‘sociology in bioethics’ and help clarify the range of ways sociological work can contribute to ethics scholarship. We do this using a case study of an innovative neurotechnology, functional magnetic resonance imaging, and its use to attempt to diagnose and communicate with severely brain-injured patients. We compare empirical data from interviews with relatives of patients who have a severe brain injury with perspectives from mainstream bioethics scholars. We use the notion of an ‘ethical landscape’ (...)
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  3. Colin Williams (2004). Contra Spooner. Journal of Libertarian Studies 18 (3):1œ9.
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  4. C. J. F. Williams (1960). Hic Autem Non Est Procedere in Infinitum: Quia Sic Non Esset Aliquod Primum Mouens; Et Per Consequens Nec Aliquod Aliud Mouens, Quia Mouentia Secunda Non Mouent Nisi Per Hic Quod Sunt Mota a Primo Mouente. Mind 69 (275):403-405.
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  5. C. J. F. Williams (1981). What is Existence? Clarendon Press.
    A thorough and closely argued examination of a central issue in philosophical logic, an issue which is shown to have profound implications for the philosophy of language and much of metaphysics.
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  6.  73
    C. J. F. Williams (1960). Discussions. Mind 69 (275):403-405.
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  7.  76
    C. J. F. Williams (1969). Inferences Concerning Wishes. Analysis 30 (2):42 - 45.
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  8.  12
    Cynthia Clark Williams & Lori Verstegen Ryan (2007). Courting Shareholders: The Ethical Implications of Altering Corporate Ownership Structures. Business Ethics Quarterly 17 (4):669-688.
    The relationship between corporate executives and shareholders has riveted the attention of business ethicists since the inception of the field. Most ethicists agree that corporate executives owe their investors the duties of loyalty, candor, and care. These fiduciary duties undergird the promises made to shareholders at the time of incorporation, placing on executives moral obligations to engage in fair dealing and to avoid conflicts of interest.We concur that executives owe all of their existing shareholders both promise-keeping and fiduciary duties and (...)
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  9. C. J. F. Williams (1992). Towards a Unified Theory of Higher-Level Predication. Philosophical Quarterly 42 (169):449-464.
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  10.  11
    Cynthia Clark Williams (2005). Trust Diffusion: The Effect of Interpersonal Trust on Structure, Function, and Organizational Transparency. Business and Society 44 (3):357-368.
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  11.  57
    C. J. F. Williams (1984). Comparatives. Analysis 44 (1):15 - 16.
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  12.  57
    Clifford E. Williams (1976). Meaning, Reference and Tense. Analysis 36 (3):132 - 136.
    In a recent article entitled “Tensed Sentences and Free Repeatability” (The Philosophical Review,” 1973), Stephen E. Braude puts forward the following argument: (a) Nonsimultaneous replicas of tensed sentences have the same sense; (b) therefore, tensed sentences are not translatable into tenseless sentences. I point out that the plausibility of (a) depends on which theory of meaning is true. If the rules of use theory of meaning is true, then (a) is true, but if (...)
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  13.  6
    Judy Auerbach, Linda Blum, Vicki Smith & Christine Williams (forthcoming). "On Gilligan's" In a Different Voice". Feminist Studies 11 (1).
  14. C. J. F. Williams (1969). Are Primary Qualities Qualities? Philosophical Quarterly 19 (October):310-323.
  15.  38
    Priscilla Alderson, Bobbie Farsides & Clare Williams (2002). Examining Ethics in Practice: Health Service Professionals' Evaluations of in-Hospital Ethics Seminars. Nursing Ethics 9 (5):508-521.
    This article reviews practitioners’ evaluations of in-hospital ethics seminars. A qualitative study included 11 innovative in-hospital ethics seminars, preceded and followed by interviews with most participants. The settings were obstetric, neonatal and haematology units in a teaching hospital and a district general hospital in England. Fifty-six health service staff in obstetric, neonatal, haematology, and related community and management services participated; 12 attended two seminars, giving a total of 68 attendances and 59 follow-up evaluation interviews. The 11 seminars facilitated by an (...)
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  16. C. J. F. Williams (1974). Believing in God and Knowing That God Exists. Noûs 8 (3):273-282.
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  17. Christopher John Fards Williams (1989). What is Identity? Oxford University Press.
    The concept of identity has been seen to lead to a paradox: we cannot truly and usefully say that a thing is the same either as itself or as something else. Williams here examines this paradox in philosophical logic, and its implications for the philosophy of mathematics, the philosophy of mind, and relativism about identity.
     
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  18.  45
    C. Williams (2009). Reflections on the Ethics of Translational Research. Clinical Ethics 4 (2):55-56.
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  19.  39
    C. J. F. Williams (1988). How Much Did the President Know? Analysis 48 (1):64 -.
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  20.  31
    Clifford Williams (1996). The Metaphysics of a- and B-Time. Philosophical Quarterly 46 (184):371-381.
    The traditional description of A- and B-time is that the former consists of a mind-independent past, present, and future, and that the latter consists solely of the time relations--earlier than, simultaneous with, and later than. Although this description makes it look as if there are two clearly contrasting concepts of time, it does not differentiate the passage of A-time from the succession in B-time. Nor does it explain what it means for events in B-time to be equally real and for (...)
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  21. Sarah Allan, Crispin Williams & Laozi (eds.) (2000). The Guodian Laozi: Proceedings of the International Conference, Dartmouth College, May 1998. Society for the Study of Early China and Institute of East Asian Studies, University of California.
     
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  22.  23
    Clifford Williams (1992). The Phenomenology of B-Time. Southern Journal of Philosophy 30 (2):123-137.
    I argue that our experience of time supports the B-Theory of time and not the A-Theory of time. We do not experience pastness, presentness, and futurity as mind-independent properties of events. My method in supporting this experiential claim is to show that our experience of presentness is like our experience of hereness--in neither case are we aware of a mind-independent property over and above the events or objects to which we ascribe the presentness or hereness.
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  23.  31
    Kathryn Ehrich, Clare Williams & Bobbie Farsides (2010). Consenting Futures: Professional Views on Social, Clinical and Ethical Aspects of Information Feedback to Embryo Donors in Human Embryonic Stem Cell Research. Clinical Ethics 5 (2):77-85.
    This paper reports from an ongoing multidisciplinary, ethnographic study that is exploring the views, values and practices (the ethical frameworks) drawn on by professional staff in assisted conception units and stem cell laboratories in relation to embryo donation for research purposes, particularly human embryonic stem cell (hESC) research, in the UK. We focus here on the connection between possible incidental findings and the circumstances in which embryos are donated for hESC research, and report some of the uncertainties and dilemmas of (...)
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  24.  79
    Christopher Williams (2007). Death and Deprivation. Pacific Philosophical Quarterly 88 (2):265–283.
    The view that death is the loss of a person's future is less defensible than many philosophers have thought, in part because it is often presented as a response to an indefensibly crude Epicurean doctrine. But the most direct argument for this view suffers from two sorts of ambiguity – the first concerning what it is to "have" a future to lose, the second concerning what the loss consists in. However, another conception of what is lost is possible, and this (...)
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  25.  80
    C. J. F. Williams (1982). Reply to Miller. Analysis 42 (4):189 - 190.
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  26.  9
    Nicholas Denyer & C. J. F. Williams (1994). Being, Identity and Truth. Philosophical Quarterly 44 (174):117.
    Philosophers have met with many problems in discussing the interconnected concepts being, identity, and truth, and have advanced many theories to deal with them. Professor Williams argues that most of these problems and theories result from an inadequate appreciation of the ways in which the words `be', `same', and `true' work. By means of linguistic analysis he shows that being and truth are not properties, and identity is not a relation. He is thus able to demystify a number of metaphysical (...)
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  27.  61
    C. J. F. Williams (1991). You and She. Analysis 51 (3):143 - 146.
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  28.  66
    Christopher John Fards Williams (1981). What is Existence? Oxford University Press.
    A thorough and closely argued examination of a central issue in philosophical logic, an issue which is shown to have profound implications for the philosophy oflanguage and much o metaphysics.
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  29.  26
    C. J. F. Williams, G. E. M. Anscombe & P. T. Geach (1963). Three Philosophers: Aristotle, Aquinas, Frege. Philosophical Quarterly 13 (52):270.
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  30.  27
    C. J. F. Williams (1984). [Comparatives and Degrees]: Comment. Analysis 44 (1):20 -.
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  31.  12
    Clifford Williams (1998). B-Time Transition. Philosophical Inquiry 20 (3-4):59-63.
    I argue that the proper way to think of the difference between A- and B-time is not as the difference between transition and the lack of transition, as is common, but as A-transition and B-transition. However, it is not evident what the difference is between these two kinds of transition. Thus, it is not evident what the difference is between A- and B-time.
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  32. C. J. F. Williams (1976). What Is Truth? Philosophy 51 (198):482-483.
    A study in philosophical logic of the meaning of 'true'. Dr Williams demonstrates the shortcomings of various analyses which interpret 'true' as a predicate or truth as a relational property, and clears up a number of important points about propositions, quantification, definite descriptions and correspondence. This 'deflationary metaphysics' is interwoven with a positive theory of his own, which seeks to develop ideas about the late Arthur Prior. The work is marked throughout by great clarity, precision and thoroughness.
     
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  33.  57
    C. J. F. Williams (1971). Truth: A Composite Rejoinder. Analysis 32 (2):57 - 64.
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  34.  64
    J. Ives, H. Draper, H. Pattison & C. Williams (2008). Becoming a Father/Refusing Fatherhood: An Empirical Bioethics Approach to Paternal Responsibilities and Rights. Clinical Ethics 3 (2):75-84.
    In this paper, we present the first stage of an empirical bioethics project exploring the moral sources of paternal responsibilities and rights. In doing so, we present both (1) data on men's normative constructions of fatherhood and (2) the first of a two-stage methodological approach to empirical bioethics. Using data gathered from 12 focus groups run with UK men who have had a variety of different fathering experiences (n = 50), we examine men's perspectives on how paternal responsibilities and rights (...)
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  35.  58
    Christopher Williams (1998). Is Tragedy Paradoxical? British Journal of Aesthetics 38 (1):47-63.
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  36.  3
    Caroline Williams (2002). Reading Spinoza Today—Review Essay. Contemporary Political Theory 1 (3):371-388.
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  37.  3
    C. J. F. Williams & R. J. Hirst (1965). Form and Sensation. Aristotelian Society Supplementary Volume 39:139-172.
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  38.  42
    Clifford Williams (2003). Beyond a-and B-Time. Philosophia 31 (1-2):75-91.
    The common assumption in the debate between the A- and B-theories is that there is a difference between A- and B-time. A-time has been said to be characterized by a flow, whereas B-time has been said not to consist of a flow. This way of construing the debate, however, is mistaken. Both A- and B-time possess "flow" or transition. But if this is so, we need to ask how B-time flow differs from A-time flow. I argue that none of the (...)
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  39.  45
    C. J. F. Williams (1969). What Does 'X Is True' Say About X? Analysis 29 (4):113 - 124.
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  40.  37
    C. J. F. Williams (1980). What Is, Necessarily Is, When It Is. Analysis 40 (3):127 - 131.
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  41.  10
    C. J. F. Williams (1991). They’Re Trying to Get Rid of Me. Cogito 5 (2):73-81.
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  42.  49
    Christopher Williams (2010). Aesthetics and Morals in the Philosophy of David Hume. Hume Studies 36 (1):109-113.
    In the opening chapter of this book, Timothy Costelloe develops an interpretation of Hume's doctrines in "Of the Standard of Taste" and then proceeds, in the second chapter, by extending that interpretation to Hume's moral philosophy. According to Costelloe, the "real value" of his attempt to clarify Hume's essay is to be found in the broader application. But since that value will not be real unless the interpretation of the essay has merit, the first chapter is clearly vital to the (...)
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  43.  37
    Clifford E. Williams (1992). The Phenomenology of B-Time. Southern Journal of Philosophy 30 (2):123-137.
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  44.  19
    C. J. F. Williams (1985). Aristotle's Theory of Descriptions. Philosophical Review 94 (1):63-80.
  45.  18
    Christopher Williams (2003). Perverted Attractions. The Monist 86 (1):115-140.
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  46. Jeffrey C. Alexander, Gary T. Marx & Christine L. Williams (2004). Self, Social Structure, and Beliefs Explorations in Sociology. Monograph Collection (Matt - Pseudo).
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  47.  6
    C. F. Abdy Williams (1893). Ancient Metre and Modern Musical Rhythm. The Classical Review 7 (07):295-300.
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  48.  6
    C. F. Abdy Williams (1894). Notes on a Fragment of the Music of Orestes. The Classical Review 8 (07):313-317.
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  49.  16
    C. Williams (forthcoming). Fast Quantum Algorithm for Predicting Descriptive Statistics of Stochastic Processes. Complexity.
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  50.  22
    Christopher Williams (2003). Global Leadership, Education, and Human Survival. World Futures 59 (3 & 4):301 – 313.
    Global leadership is the pivotal point for appropriate policies and action to ensure human survival, but a fast-changing world requires a learning leadership. How can potential and serving leaders acquire the necessary skills, abilities, and attributes for them to recognize and address the threats and challenges to our survival in the contemporary world? Serving leaders have little time for formal learning. They learn on the job through reciprocal peer interaction and transactional relationships with their followers. But the global aspect demands (...)
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