Search results for 'Candace Storey Alcorta' (try it on Scholar)

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  1.  6
    Storey Alcorta Candace & Sosis Richard (2006). Why Ritual Works: A Rejection of the by-Product Hypothesis. Behavioral and Brain Sciences 29 (6):614.
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  2.  23
    Candace Storey Alcorta & Richard Sosis (2006). Why Ritual Works: A Rejection of the by-Product Hypothesis. Behavioral and Brain Sciences 29 (6):613-614.
    We argue that ritual is not a by-product as Boyer & Lienard (B&L) claim, but rather an evolved adaptation for social communication that facilitates non-agonistic social interactions among non-kin. We review the neurophysiological effects of ritual and propose neural structures and networks beyond the cortical-striato-pallidal-thalamic circuit (CSPT) likely to be implicated in ritual. The adaptationist approach to ritual offers a more parsimonious model for understanding these effects as well as the findings B&L present. (Published Online February 8 2007).
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  3.  28
    Candace S. Alcorta & Richard Sosis (2005). Ritual, Emotion, and Sacred Symbols. Human Nature 16 (4):323-359.
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  4.  81
    Candace S. Alcorta (2011). The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. International Studies in the Philosophy of Science 24 (2):233-236.
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  5.  34
    Richard Sosis & Candace Alcorta (2004). Is Religion Adaptive? Behavioral and Brain Sciences 27 (6):749-750.
    We argue that religious ritual's ability to facilitate communication and the pervasiveness of its basic characteristics across societies, as well as its precedence in other social species, suggests that religious behavior is more than a mere by-product. Religious constructs constitute associationally conditioned mnemonics that trigger neuroendocrine responses which motivate religious behaviors. The adaptive value of these constructs resides in their utility as memorable and emotionally evocative primes.
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  6.  15
    Candace S. Alcorta, Richard Sosis & Daniel Finkel (2008). Ritual Harmony: Toward an Evolutionary Theory of Music. Behavioral and Brain Sciences 31 (5):576-577.
    Juslin & Vll (J&V) advance our understanding of the proximate mechanisms underlying emotional responses to music, but fail to integrate their findings into a comprehensive evolutionary model that addresses the adaptive functions of these responses. Here we offer such a model by examining the ontogenetic relationship between music, ritual, and symbolic abstraction and their role in facilitating social coordination and cooperation.
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  7. Candace Alcorta & Richard Sosis (2005). Religion, Emotion, and Symbolic Ritual: The Evolution of an Adaptive Complex. Human Nature 16:323-359.
     
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  8.  1
    Lyndon Storey (forthcoming). The Four Pillars of Humanism. Australian Humanist, The 122:3.
    Storey, Lyndon Humanism is often presented as a reaction against religion. But it is best understood as an answer to a question, the question being: what is the meaning of life?
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  9.  51
    John Storey (2008). Cultural Theory and Popular Culture: An Introduction. Pearson Longman.
    In this 4th edition of his successful Cultural Theory and Popular Culture: An Introduction, John Storey has extensively revised the text throughout.
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  10.  3
    Lyndon Storey (2015). Positive Humanism as an Alternative to Religion. Australian Humanist, The 116:3.
    Storey, Lyndon Positive humanism is based on the idea that there is a positive potential in human beings. This includes the potential to help others, to find joy and meaning in life, and to use reason and creativity. It is not a guarantee of future perfection, but a positive potential. Acknowledging and nurturing this potential can improve an individual's chances of finding happiness and fulfilment in life, and a society's chances of becoming more harmonious and fulfilling for its members. (...)
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  11. K. Storey, T. Shute & A. Thompson (2008). Building a Culture of Recovery: A Comprehensive Recovery Education Strategy. Journal of Ethics in Mental Health 3:1-4.
    Kate Storey is experienced in direct service, education and administration in both hospital and community settings. She is a family member; she was diagnosed with depression in 1980 and is “in recovery”. She is a doctoral student in the Faculty of Education at the University of Western Ontario with research interests in recovery education and empowerment. Tanya Shute is Executive Director of the Krasman Centre: a Consumer Survivor Initiative, which embraces a wellness and recovery focus. She is a social (...)
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  12.  2
    David E. Storey (2016). Nietzsche and Ecology Revisited. Environmental Ethics 38 (1):19-45.
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  13.  27
    Daniel L. Rubin, Noy N. F. and Musen M. A. Lewis, Chris J. Mungall, Sima Misra, Monty Westerfield, Michael Ashburner, Ida Sim, Christopher G. Chute, Harold Solbrig, Margaret A. Storey, Barry Smith, John D. Richter, Natasha F. Noy & Mark A. Musen (2006). The National Center for Biomedical Ontology: Advancing Biomedicine Through Structured Organization of Scientific Knowledge. Omics: A Journal of Integrative Biology, 10(2), 2006, 10 (2):185-198.
    The National Center for Biomedical Ontology is a consortium that comprises leading informaticians, biologists, clinicians, and ontologists, funded by the National Institutes of Health (NIH) Roadmap, to develop innovative technology and methods that allow scientists to record, manage, and disseminate biomedical information and knowledge in machine-processable form. The goals of the Center are (1) to help unify the divergent and isolated efforts in ontology development by promoting high quality open-source, standards-based tools to create, manage, and use ontologies, (2) to create (...)
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  14.  30
    David E. Storey (2013). Donald S. Maier. What's So Good About Biodiversity? A Call for Better Reasoning About Nature's Value. Environmental Philosophy 10 (1):120-124.
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  15.  8
    Ian C. Storey (2008). 'Bad'language in Aristophanes. In I. Sluiter & Ralph Mark Rosen (eds.), Kakos: Badness and Anti-Value in Classical Antiquity. Brill 307--119.
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  16.  33
    David Storey (2011). The Uses and Abuses of Metaphysical Language in Heidegger, Derrida, and Daoism. Comparative and Continental Philosophy 3 (1):113-124.
    In this essay, I analyze Steven Burik’s recent comparisons of Heidegger, Derrida, and Daoism to explore two problems in comparative thought. The first concerns metaphysics: Is metaphysics a bad thing—or even an avoidable thing? The second concerns language: Is there any danger in focusing on language—in losing the forest of philosophy for the trees of the language in which it is conducted? These questions orbit a more basic one: What is the goal of comparative philosophy? In part one, I sketch (...)
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  17.  1
    Rafe Sagarin, Candice Alcorta & Scott Atran, Decentralize, Adapt and Cooperate.
    Humankind faces a wide range of threats to its security and safety, from terrorist groups and cybercriminals to disease pandemics and climate change. All these threats share one characteristic: they are constantly changing. Decision-makers can never be sure whether the next tropical storm will be as violent as the last, or whether Taliban insurgents will use a roadside improvised explosive device or a suicide bomber for their next attack. Therefore, many of our security systems — those that are resistant to (...)
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  18.  7
    Sandeep Purao & Veda C. Storey (2005). A Multi-Layered Ontology for Comparing Relationship Semantics in Conceptual Models of Databases. Applied Ontology 1 (1):117-139.
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  19.  13
    David Storey (2011). Vanessa Lemm, Nietzsche's Animal Philosophy: Culture, Politics, and the Animality of the Human Being. New Nietzsche Studies 8 (3-4):179-182.
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  20. A. C. Lawson *, J. A. Roberts, B. Martinez, R. B. Von Dreele, B. Storey, Heather T. Hawkins, M. Ramos, F. G. Hampel, C. C. Davis, R. A. Pereyra, J. N. Mitchell, F. Freibert, S. M. Valone, T. N. Claytor, D. A. Viskoe & F. W. Schonfeld (2005). Lattice Constants and Anisotropic Microstrain at Low Temperature in242Pu–Ga Alloys. Philosophical Magazine 85 (18):2007-2025.
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  21. William K. Storey (2004). Plants, Power and Development: Founding the Imperial Department of Agriculture for the West Indies, 1880-1914. In Sheila Jasanoff (ed.), States of Knowledge: The Co-Production of Science and Social Order. Routledge 109--30.
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  22.  9
    David Storey (2013). Heidegger and the Question Concerning Biology. Epoché: A Journal for the History of Philosophy 18 (1):161-186.
    While Heidegger has long been cast as hostile to or neglectful of life-philosophy, his work on Aristotle in the 1920s demonstrates a struggle to articulate an ontology of life. I argue that this is no peripheral concern in his work and should be seen in the broader context of the development of his philosophy of nature. I submit that we can triangulate Heidegger’s position on the ontological status of life by tracing the tension between the Kantian and Aristotelian strains in (...)
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  23.  6
    Ian C. Storey & Aristophanes (1997). Book Review: Aristophanes Birds. [REVIEW] American Journal of Philology 118 (2):336-339.
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  24.  2
    Ian Storey (2015). The Reckless Unsaid: Arendt on Political Poetics. Critical Inquiry 41 (4):869-892.
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  25.  6
    I. C. Storey (1983). Essays on Aristophanes Jeffrey Henderson (Ed.): Aristophanes: Essays in Interpretation. (Yale Classical Studies, 26.) Pp. Viii + 237. Cambridge University Press, 1980. £15. [REVIEW] The Classical Review 33 (02):177-180.
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  26.  7
    David Storey (2009). Spirit and/or Flesh: Merleau-Ponty's Encounter with Hegel. Phaenex 4 (1):59-83.
    This paper has four parts. First, I attempt to pinpoint how and why Merleau-Ponty was driven to go beyond Husserlian phenomenology, and did so for what are, largely, Hegelian reasons. Second, I trace the parallels between Hegel’s “metaphysics of Spirit” and Merleau-Ponty’s “ontology of the Flesh,” stressing the thinkers’ consensus about the nature of philosophical method. Third, I identify Merleau-Ponty’s criticisms of Hegel’s approach, and assay his claim that Hegel’s system actually constitutes a lapse into a pre-critical, pre-Kantian, naïve metaphysics. (...)
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  27.  2
    Glenn R. Storey (2015). TRAGEDY ON SCREEN. P. Michelakis Greek Tragedy on Screen. Pp. Xii + 267, Ills. Oxford: Oxford University Press, 2013. Cased, £55, US$125. ISBN: 978-0-19-923907-8. [REVIEW] The Classical Review 65 (1):289-291.
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  28. John Storey (2011). Postmodernism and Popular Culture. In Stuart Sim (ed.), The Routledge Companion to Postmodernism. Routledge
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  29.  4
    Robert Storey (2003). Humor and Sexual Selection. Human Nature 14 (4):319-336.
    Recently Geoffrey Miller has suggested that humor evolved through sexual selection as a signal of "creativity," which in turn implies youthfulness, intelligence, and adaptive unpredictability. Drawing upon available empirical studies, I argue that the evidence for a link between humor and creativity is weak and ambiguous. I also find only tenuous support for Miller’s assumption that the attractiveness of the "sense of humor" is to be found in the wittiness of its possessor, since those who use the phrase often seem (...)
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  30. John Storey (2009). Introduction: The Study of Popular Culture and Cultural Studies. In Cultural Theory and Popular Culture: A Reader. Ft Prentice Hall
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  31.  5
    David Storey (2011). Nihilism, Nature, and the Collapse of the Cosmos. Cosmos and History: The Journal of Natural and Social Philosophy 7 (2):6-25.
    Though nihilism is a major theme in late modern philosophy from Hegel onward, it is only relatively recently that it has been treated as the subject of monographs and anthologies. Commentators have offered a number of accounts of the origins and nature of nihilism. Some see it as a purely historical and predominantly modern phenomenon, a consequence of the social, economic, ecological, political, and/or religious upheavals of modernity. Others think it stems from human nature itself, and should be seen as (...)
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  32. José Ignacio Alcorta (1980). La cuestión filosófica "qua talis" en el ser y su ocultación. Filosofia Oggi 3 (2):157-181.
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  33. John Storey (2009). Rockin'hegemony: West Coast Rock and Amerika's War in Vietnam'. In Cultural Theory and Popular Culture: A Reader. Ft Prentice Hall 88--97.
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  34.  3
    David Storey (2014). Anthropocentric Indirect Arguments for Environmental Protection,’ Kevin Elliott; Anthropocentric Indirect Arguments: A Risky Business?‘. Ethics, Policy and Environment 17 (3):279-282.
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  35. José Ignacio Alcorta (1953). La Ubicación Intrínseca o Presencialidad Ontológica. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 1 (3):159-163.
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  36.  2
    José Ignacio Alcorta (1968). El espíritu, raiz de la libertad. Verdad y Vida 26 (103-104):469-474.
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  37.  2
    José Ignacio Alcorta (1960). El valor fundamento y expresión de la libertad. Pensamiento 16 (62):232-238.
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  38.  2
    José Ignacio Alcorta (1965). Hacia la filosofía. Verdad y Vida 23 (91):437-445.
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  39.  11
    Richard Fellows, Anita Liu & Colin Storey (2004). Ethics in Construction Project Briefing. Science and Engineering Ethics 10 (2):289-301.
    The research reported in this paper set out to investigate ethics in the initial stages of construction projects. Briefing is the first real contact stage between the commissioner (client/employer) of a project — at this stage a potential project — and those involved in project realization — the designers and, subsequently, the constructors. It is well known that early decisions are of greatest impact and so, the importance of the initial contacts, communications and consequent decisions are paramount. Different project participants (...)
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  40.  3
    Ruth Diez del Corral & Kate G. Storey (2004). Opposing FGF and Retinoid Pathways: A Signalling Switch That Controls Differentiation and Patterning Onset in the Extending Vertebrate Body Axis. Bioessays 26 (8):857-869.
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  41.  3
    Bruce Storey (2008). Cushing's Contributions. Metascience 17 (2):247-249.
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  42.  3
    H. Wayne Storey (2010). Luisa Miglio, Governare l'alfabeto: Donne, scrittura e libri nel medioevo. Preface by Armando Petrucci.(Scritture e Libri del Medioevo, 6.) Rome: Viella, 2008. Paper. Pp. 375 plus 66 black-and-white plates; black-and-white plates.€ 35. [REVIEW] Speculum 85 (2):436-438.
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  43.  4
    David Storey (2012). Nietzsche’s Anti-Darwinism. Environmental Philosophy 8 (2):199-203.
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  44.  6
    David Storey (2010). Integral Ecology. Environmental Ethics 32 (1):91-94.
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  45. José Ignacio Alcorta (1954). Les caractères de l'Humanisme authentique. Giornale di Metafisica: Revista Bimestrale di Filosofia 9 (2):125-142.
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  46.  1
    H. W. Storey (2005). Cultural Crisis and Material Innovation: The Italien Manuscript in the XIVth Century. Revue Belge de Philologie Et D’Histoire 83 (3):869-886.
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  47.  1
    David Storey (2014). Christopher Janaway and Simon Robertson, Eds. Nietzsche, Naturalism, and Normativity . Reviewed By. Philosophy in Review 34 (1-2):37-39.
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  48.  1
    H. Wayne Storey (1990). Giuseppe Mazzotta, The World at Play in Boccaccio's Decameron. Princeton: Princeton University Press, 1986. Pp. Xvi, 280. $32.50. [REVIEW] Speculum 65 (1):194-196.
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  49.  1
    H. Wayne Storey (2003). Olivia Holmes, Assembling the Lyric Self: Authorship From Troubadour Song to Italian Poetry Book. Minneapolis and London: University of Minnesota Press, 2000. Pp. Ix, 247; 8 Black-and-White Figures. $34.95. [REVIEW] Speculum 78 (1):204-207.
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  50.  1
    Ian Storey (1988). The Date of Kallias' 'Pedetai'. Hermes 116 (3):379-383.
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