Search results for 'Catherine Ahern' (try it on Scholar)

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  1. Fiona A. Miller, Mita Giacomini, Catherine Ahern, Jason S. Robert & Sonya de Laat (2008). When Research Seems Like Clinical Care: A Qualitative Study of the Communication of Individual Cancer Genetic Research Results. BMC Medical Ethics 9 (1):4.
    Research ethicists have recently declared a new ethical imperative: that researchers should communicate the results of research to participants. For some analysts, the obligation is restricted to the communication of the general findings or conclusions of the study. However, other analysts extend the obligation to the disclosure of individual research results, especially where these results are perceived to have clinical relevance. Several scholars have advanced cogent critiques of the putative obligation to disclose individual research results. They question whether ethical goals (...)
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  2.  17
    Fiona Alice Miller, Megan E. Begbie, Mita Giacomini, Catherine Ahern & Erin A. Harvey (2006). Redefining Disease? The Nosologic Implications of Molecular Genetic Knowledge. Perspectives in Biology and Medicine 49 (1):99-114.
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  3.  2
    Dennis M. Ahern (1979). Foreknowledge: Nelson Pike and Newcomb's Problem: DENNIS M. AHERN. Religious Studies 15 (4):475-490.
    The problem of foreknowledge and freedom presents a challenge to the defender of traditional Western theism. Nelson Pike has argued that the existence of an essentially omniscient God who possesses foreknowledge is incompatible with human freedom. Pike's opponents in this matter, among whom is Alvin Plantinga, argue that no incompatibility has yet been shown. I shall develop the view that neither Pike nor his opponents have conclusively settled the question whether foreknowledge and freedom are compatible. Furthermore there is a reason (...)
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  4. Daniel R. Ahern (2012). The Smile of Tragedy: Nietzsche and the Art of Virtue. Penn State University Press.
    In _The Smile of Tragedy_, Daniel Ahern examines Nietzsche’s attitude toward what he called “the tragic age of the Greeks,” showing it to be the foundation not only for his attack upon the birth of philosophy during the Socratic era but also for his overall critique of Western culture. Through an interpretation of “Dionysian pessimism,” Ahern clarifies the ways in which Nietzsche sees ethics and aesthetics as inseparable and how their theoretical separation is at the root of Western (...)
     
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  5. Daniel R. Ahern (2006). Nietzsche as Cultural Physician. Penn State University Press.
    In this new interpretation of Nietzsche's thought, Daniel Ahern examines Nietzsche's understanding of physiology and argues that Nietzsche saw himself in the role of a ''physician'' of culture. Through what he calls Nietzsche's ''clinical standpoint,'' Ahern describes Nietzsche's views on the history of Western culture in terms of the ''physiological dynamics'' of exhaustion, decadence, sickness, and health. This physiology is a simultaneous interpretation of the will to power and constitutes both Nietzsche's ''diagnoses'' of the ''spiritual'' sickness of modern (...)
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  6.  21
    Richard D. R. Lane, L. Nadel, G. L. Ahern, J. Allen & Alfred W. Kaszniak (eds.) (2000). Cognitive Neuroscience of Emotion. Oxford University Press.
    This book, a member of the Series in Affective Science, is a unique interdisciplinary sequence of articles on the cognitive neuroscience of emotion by some of ...
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  7. Richard D. R. Lane, L. Nadel & G. L. Ahern (eds.) (2000). Cognitive Neuroscience of Emotion. Series in Affective Science. Oxford University Press.
  8.  15
    Richard D. R. Lane, G. L. Ahern, Gary E. Schwartz & Alfred W. Kaszniak (1997). Is Alexithymia the Emotional Equivalent of Blindsight? Biological Psychiatry 42:834-44.
  9.  34
    L. U. Catherine (2011). Colonialism as Structural Injustice: Historical Responsibility and Contemporary Redress. Journal of Political Philosophy 19 (3):261-281.
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  10.  50
    Dennis M. Ahern (1976). Is Mo Tzu a Utilitarian? Journal of Chinese Philosophy 3 (2):185-193.
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  11.  19
    M. B. Ahern (1971). The Problem of Evil. London,Routledge and K. Paul.
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  12.  42
    Kevin Ahern (2010). Review Essay: Robert Fine, Cosmopolitanism (London and New York: Rout-Ledge, 2007), 176 Pp. [REVIEW] Philosophy and Social Criticism 36 (1):105-110.
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  13.  19
    Dennis M. Ahern (1977). Ineffabilityinthe Lao Tzu: The Taming of a Dragon. Journal of Chinese Philosophy 4 (4):357-382.
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  14.  11
    Dennis M. Ahern (1977). Miracles and Physical Impossibility. Canadian Journal of Philosophy 7 (1):71 - 79.
    WHILE THERE IS AGREEMENT AMONG MANY (BUT NOT ALL) THEOLOGIANS AND PHILOSOPHERS THAT A MIRACULOUS EVENT SHOULD BE CONCEIVED IN OPPOSITION TO THE NATURAL ORDER, THERE IS DISAGREEMENT ABOUT WHY THIS OPPOSITION MUST BE PRESENT. IN THIS PAPER I EXAMINE ANTONY FLEW’S EXPLANATION OF HOW AND WHY MIRACLES AND NATURE ARE OPPOSED, SUGGESTING THAT HIS ACCOUNT IS, AS IT STANDS, PROBLEMATICAL AND IN NEED OF REVISION. I ARGUE THAT IF MIRACLES ARE TO BE THOUGHT OF AS SUPERNATURAL INTERVENTIONS INTO THE (...)
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  15.  15
    Dennis M. Ahern (1980). An Equivocation in Confucian Philosophy. Journal of Chinese Philosophy 7 (2):175-185.
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  16.  9
    Daniel R. Ahern (2000). Plato's Sophist. International Philosophical Quarterly 40 (1):107-109.
  17.  6
    Dennis M. Ahern (1979). Foreknowledge: Nelson Pike and Newcomb's Problem. Religious Studies 15 (4):475 - 490.
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  18.  4
    L. Welch Catherine, E. Welch Denice & Lisa Hewerdine (2008). Gender and Export Behaviour: Evidence From Women-Owned Enterprises. Journal of Business Ethics 83 (1).
    This article draws on the results of a qualitative, exploratory study of 20 Australian women business owners to demonstrate how using a ‹gender as social identity’ lens provides new insights into the influence of gender on exporting and entrepreneurial behaviour. Interview data reveal perceptions of gender identity and gender relations varied and influenced the interpretations which women business owners placed on their exporting activities. Women in the study used different terms to describe exporter and entrepreneurial characteristics to those found in (...)
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  19. Dennis M. Ahern (ed.) (1975). Studies in Epistemology: Essays. Blackwell.
     
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  20. E. M. Reiman, Richard D. R. Lane, G. L. Ahern & Gary E. Schwartz (1996). Positron Emission Tomography, Emotion, and Consciousness. In S. Hamreoff, Alfred W. Kaszniak & A. C. Scott (eds.), Toward a Science of Consciousness. MIT Press
     
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  21.  4
    James Lindemann Nelson (2014). Odd Complaints and Doubtful Conditions: Norms of Hypochondria in Jane Austen and Catherine Belling. Journal of Bioethical Inquiry 11 (2):193-200.
    In her final fragmentary novel Sanditon, Jane Austen develops a theme that pervades her work from her juvenilia onward: illness, and in particular, illness imagined, invented, or self-inflicted. While the “invention of odd complaints” is characteristically a token of folly or weakness throughout her writing, in this last work imagined illness is also both a symbol and a cause of how selves and societies degenerate. In the shifting world of Sanditon, hypochondria is the lubricant for a society bent on (...)
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  22.  2
    J. Cahall (2015). Catherine of Siena and the New Evangelization1. New Blackfriars 97 (1067).
    This article shows the relevance of past ages to the current project of the new evangelization. In particular, it presents St. Catherine of Siena as an example of the intuition that saints throughout the history of the Church have had regarding how to undertake the process of evangelization. The concept of the “new evangelization” is outlined by referring to the writings and speeches of Pope St. John Paul II, Pope Benedict XVI, and Pope Francis. While covering the basic (...)
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  23.  8
    Florence Chiew (2012). Neuroplasticity as an Ecology of Mind A Conversation with Gregory Bateson and Catherine Malabou. Journal of Consciousness Studies 19 (11-12):11-12.
    Neuroplasticity research marks a considerable shift in focus from localization theories of the brain to more holistic, or systemsoriented, theories of the body-brain-environment interrelation. In What Should We Do with Our Brain?, philosopher Catherine Malabou calls attention to the political significance of neuroplasticity for engaging questions of agency and accountability. This paper addressesMalabou's ethical concerns by way of anthropologist Gregory Bateson's ecological view of human agency. By redefining the individual mind as an ecological 'tangle', Bateson's perspectives offer an (...)
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  24.  44
    Lisabeth During (2000). Catherine Malabou and the Currency of Hegelianism. Hypatia 15 (4):190-195.
    : Catherine Malabou is a professor of philosophy at Paris-Nanterre. A collaborator and student of Jacques Derrida, her work shares some of his interest in rigorous protocols of reading, and a willingness to attend to the undercurrents of over-read and "too familiar" texts. But, as she points out, this orientation was shared by Hegel himself. Arguing against Heidegger, Kojève, and other critics of Hegel, the book in which this Introduction appears puts Hegel back on the map of the (...)
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  25.  4
    Elizabeth T. Groppe (2005). Creation Ex Nihilo and Ex Amore: Ontological Freedom in the Theologies of John Zizioulas and Catherine Mowry Lacugna. Modern Theology 21 (3):463-496.
    This essay takes as its starting point Reinhard Hütter's analysis of the crisis of meaning of “freedom” in late modernity. The essay argues that the trinitarian theologies of John Zizioulas and Catherine Mowry LaCugna make an important contribution to the reconstruction of a theology of freedom in our postmodern era. God's ontological freedom, they explain, is both unorigination and ecstatic love. The essay concludes with reflection on how the work of these theologians can be used constructively to address (...)
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  26.  7
    Anna Antonopoulos (1991). Writing the Mystic Body: Sexuality and Textuality in the Écriture-Féminine of Saint Catherine of Genoa. Hypatia 6 (3):185 - 207.
    This paper looks to evolve a discourse about the body in medieval women's mystical experience via an understanding of the life and work of Saint Catherine of Genoa as écriture-féminine. Drawing upon Catherine's resolution of binarism through the articulation of sexuality and textuality, I argue that the female mystic's experience of the body as site of struggle helps move beyond analysis of a binary experience to a politics of speaking the body directly.
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  27.  3
    Cyril Olivier (2003). Jean-Yves LE NAOUR, Catherine VALENTI, Histoire de l'avortement (XIXe-XXe siècle), Paris, Le Seuil, coll. « L'univers historique »), 2003, 394 p. [REVIEW] Clio 2:27-27.
    Jean-Yves Le Naour et Catherine Valenti proposent un ouvrage ambitieux par son propos : faire une histoire de l'avortement depuis le milieu du XIXe jusqu'à la fin du XXe siècle. Entreprise ambitieuse mais nécessaire, une telle synthèse étant inédite en France. L'idée force du livre tient donc dans sa longue durée : un siècle et demi durant lequel la question de l'avortement fut au centre de débats tant politiques, que juridiques, économiques et sociaux. Le problème est pris à (...)
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  28.  4
    Iulia Iuga (2010). Catherine Clement, Julia Kristeva, Femeia si Sacrul/ The Woman and the Sacred. Journal for the Study of Religions and Ideologies 2 (6):198-200.
    Catherine Clement, Julia Kristeva, Femeia si Sacrul Editura Albatros, Bucureoti, 2001., 244 pg.
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  29.  3
    Charles Brittain (2007). Catherine Conybeare, The Irrational Augustine. Rhizai. A Journal for Ancient Philosophy and Science 1:227-234.
    A review of Catherine Conybeare, The Irrational Augustine, Clarendon Press, Oxford, 2006.
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  30.  2
    André Ferreira de Araújo (2013). AUDARD, Catherine. Cidadania e democracia deliberativa. Porto Alegre: EDIPUCRS, 2006. Cadernos Do Pet Filosofia 4 (8):90-96.
    Esta resenha versa sobre a obra Cidadania e Democracia Deliberativa de Catherine Audard que se refere à uma articulação rawlsiana entre uma teoria da justiça e as teses centrais do seu liberalismo político sobre o pluralismo razoável, democracia deliberativa, cidadania participativa, razão pública, direito dos povos e multiculturalismo.
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  31.  2
    Jacques Maître (1995). Sainte Catherine de sienne : patronne des anorexiques ? Clio 2:6-6.
    À partir du XIIIe siècle, le tableau clinique de l'anorexie mentale se présente sous la forme de l'anorexie mystique. L'exemple retenu est Catherine de Sienne († 1380). Une approche de psychanalyse socio-historique permet de situer sa démarche par rapport à ses conflits intrapsychiques et aux processus idéologiques de son époque. L'anorexie mystique apparaît comme liée à l'histoire personnelle de chacune dans sa constellation familiale comme à l'essor de la mystique affective féminine. On la trouve souvent marquée par une (...)
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  32.  3
    Sophie Dulucq (1997). Catherine COQUERY-VIDROVITCH, Les Africaines. Histoire des femmes d'Afrique noire du XIXe au XXe siècle, Paris, Desjonquères, 1994, 291 p. [REVIEW] Clio 2:25-25.
    Parue en 1994, l'impressionnante synthèse de Catherine Coquery-Vidrovitch sur les femmes dans les sociétés africaines contemporaines est un livre pionnier dans l'historiographie française. S'appuyant sur une considérable bibliographie (notamment en anglais) et sur ses propres recherches, l'auteur dresse le bilan des connaissances accumulées depuis deux décennies et s'attache à établir une cartographie des incertitudes et des lacunes qui demeurent. « Ce qu'il importe de comprendre, c'es..
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  33.  3
    Agnès Fine (2002). Catherine ALES et Cécile BARRAUD (dir.), Sexe relatif ou sexe absolu ?, Paris, Éditions de la Maison des sciences de l'homme, 2001, 431 p. [REVIEW] Clio 2:32-32.
    Le titre au premier abord énigmatique de cet ouvrage collectif d'anthropologie et le caractère très technique et parfois difficile de son contenu risquent de décourager les lecteurs non spécialistes. Aussi me paraît-il important d'en résumer la problématique tant elle paraît importante pour qui s'intéresse à la question du caractère universel de la différence des sexes et de la subordination des femmes. La lecture de l'introduction générale de Catherine Alès qui présente les différente..
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  34. Catherine E. Barton (2000). Richard M. Lerner Catherine E. Barton. In Walter J. Perrig & Alexander Grob (eds.), Control of Human Behavior, Mental Processes, and Consciousness: Essays in Honor of the 60th Birthday of August Flammer. Erlbaum 420.
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  35. Brenna Bhandar & Jonathan Goldberg-Hiller (eds.) (2015). Plastic Materialities: Politics, Legality, and Metamorphosis in the Work of Catherine Malabou. Duke University Press Books.
    Catherine Malabou's concept of plasticity has influenced and inspired scholars from across disciplines. The contributors to _Plastic Materialities_—whose fields include political philosophy, critical legal studies, social theory, literature, and philosophy—use Malabou's innovative combination of post-structuralism and neuroscience to evaluate the political implications of her work. They address, among other things, subjectivity, science, war, the malleability of sexuality, neoliberalism and economic theory, indigenous and racial politics, and the relationship between the human and non-human. _Plastic Materialities_ also includes three essays by (...)
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  36. Brenna Bhandar & Jonathan Goldberg-Hiller (eds.) (2015). Plastic Materialities: Politics, Legality, and Metamorphosis in the Work of Catherine Malabou. Duke University Press Books.
    Catherine Malabou's concept of plasticity has influenced and inspired scholars from across disciplines. The contributors to _Plastic Materialities_—whose fields include political philosophy, critical legal studies, social theory, literature, and philosophy—use Malabou's innovative combination of post-structuralism and neuroscience to evaluate the political implications of her work. They address, among other things, subjectivity, science, war, the malleability of sexuality, neoliberalism and economic theory, indigenous and racial politics, and the relationship between the human and non-human. _Plastic Materialities_ also includes three essays by (...)
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  37. D. Catherine Brown (1997). Jean Gerson D. Catherine Brown. In Jill Kraye (ed.), Cambridge Translations of Renaissance Philosophical Texts. Cambridge University Press 3.
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  38. Catherine Z. Elgin (1998). Catherine Z. Elgin. In Alcoff Linda (ed.), Epistemology: The Big Questions. Blackwell 26.
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  39. Margaret Fuller, M. Carey Thomas, Barbara M. Cross & Catherine Beecher (1966). The Educated Woman in America. Selected Writings of Catherine Beecher, Margaret Fuller and M. Carey Thomas. British Journal of Educational Studies 14 (3):103-104.
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  40. Catherine Goldstein (2000). Documents-Essay Review: On Catherine Goldsteins Book, Un Theoreme de Fermat Et Ses Lecteurs. Revue d'Histoire des Sciences 53 (2):295.
     
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  41. Carolyn Muessig, George Ferzoco & Beverly Kienzle (eds.) (2011). A Companion to Catherine of Siena. Brill.
    This volume, written by experts on Catherine of Siena, considers her as a church reformer, peacemaker, preacher, author, holy woman, stigmatic, saint and politically astute person. The manuscript tradition of works by and about her are also studied.
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  42. Earl Muller (1994). The Science of Theology: A Review of Catherine LaCugna's God For Us. [REVIEW] Gregorianum 75 (2):311-341.
    L'article-recension s'efforce de mettre en lumière certains problèmes méthodologiques qui invalident le livre de Catherine LaCugna : God For Us. The Trinity and Christian Life . La doctrine de la Trinité qu'elle y présente, en effet, oscille entre modalisme et arianisme à cause de sa méthode historiciste. Son refus de la doctrine thomiste l'a contrainte à faire du Dieu in se un appendice théologique.
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  43. Emma Shackle (2003). The Effect of Twinship on the Mysticism of Catherine of Siena (1347-1380): A Vergotean Analysis. Archive for the Psychology of Religion 25 (1):129-141.
    Catherine of Siena was a twin whose twin sister, Giovanna, died around the age of two. It is argued that a conflict relating to her lasting relationship with her dead twin is the key to a psychological understanding of the mysticism of Catherine of Siena. She was torn between her survivor-guilt and her desire to be re-united with her lost twin. This 'Vergotean' thesis is supported by contemporary psychological knowledge relating to the social construction of twinship and the (...)
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  44. Espace Louis-Agassiz (unknown). Loetscher Catherine. Global Bioethics 15 (3-2002).
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  45.  62
    Antony Copley (1989). Reviews : Catherine Gallagher and Thomas Laqueur (Eds), The Making of the Modem Body: Sexuality and Society in the Nineteenth Century, London: University of California Press, 1987, $35.00, Paper $9.95, Xv + 242 Pp. [REVIEW] History of the Human Sciences 2 (1):109-111.
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  46.  95
    D. Clough (2009). Book Review: Catherine Osborne, Dumb Beasts and Dead Philosophers: Humanity and the Humane in Ancient Philosophy and Literature (Oxford: Oxford University Press, 2007). Xiii + 262 Pp. 42.00 (Hb), ISBN 978--0--19--928206--. [REVIEW] Studies in Christian Ethics 22 (2):246-250.
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  47.  10
    Jude P. Dougherty (2015). Galileo’s Telescope by Massimao Bucciantini, Michele Camerota and Franco Guidice, Translated by Catherine Bolton. [REVIEW] Review of Metaphysics 69 (1):120-121.
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  48. James Lindemann Nelson (2010). How Catherine Does Go On: Northanger Abbey and Moral Thought. Philosophy and Literature 34 (1):pp. 188-200.
    A certain pupil with the vaguely Kafkaesque name B has mastered the series of natural numbers. B's new task is to learn how to write down other series of cardinal numbers and right now, we're working on the series "+2." After a bit, B seems to catch on, but we are unusually thorough teachers and keep him at it. Things are going just fine until he reaches 1000. Then, quite confounding us, he writes 1004, 1008, 1012."We say to him: 'Look (...)
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  49.  57
    Eduardo Abrantes (2006). The Principle of Revelation : Catherine Lupton (2005) Chris Marker: Memories of the Future. Film-Philosophy 10 (1):1-14.
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  50.  1
    Karen Green (2012). Liberty and Virtue in Catherine Macaulay's Enlightenment Philosophy. Intellectual History Review 22 (3):411-426.
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