Search results for 'Charles A. Barbour' (try it on Scholar)

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  1. Charles Barbour & Thomas Kemple (2005). Marx as a Republican Writer. Telos 130:9.score: 810.0
     
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  2. A. D. Barbour, D. I. Cartwright, J. B. Donnelly & G. K. Eagleson (1985). A New Rank Test for the K-Sample Problem. History and Philosophy of Logic 14 (6).score: 540.0
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  3. Charles Barbour (2012). The Marx Machine: Politics, Polemics, Ideology. Lexington Books.score: 480.0
    Charles Barbour argues not only that we can examine the literary and rhetorical aspects of Marx’s texts, but also that, as soon as we begin to do so, those texts begin to take on new and entirely unexpected political implications.
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  4. Charles Andrew Barbour (2010). Militants of Truth, Communities of Equality: Badiou and the Ignorant Schoolmaster. Educational Philosophy and Theory 42 (2):251-263.score: 450.0
    Badiou's philosophy of the 'event' has itself become an event of sorts for contemporary social and political theory. It has broken radically with a set of propositions concerning the operation of power, the status of knowledge, and the possibility of action that were for some time considered nearly unquestionable, in many ways defining what Badiou might call 'the state of the situation'. After briefly outlining the manner in which Badiou's reinvigoration of the concept of 'truth' constitutes a serious challenge for (...)
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  5. Charles Barbour (2013). Doing Justice to Foucault: Legal Theory and the Later Ethics. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (1):73-88.score: 450.0
    This article provides a critical evaluation of Ben Golder’s and Peter Fitzpatrick’s recent Foucault’s Law, which it characterizes as a decisive intervention into both legal theory and Foucault scholarship. It argues in favour of Golder’s and Fitzpatrick’s effort to affirm the multiplicity of Foucault’s work, rather than treat that work as either unified by a consistent position or broken into a series of relatively stable periods. But it also argues against Golder’s and Fitzpatrick’s analysis of Foucault’s understanding of the law (...)
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  6. Julian B. Barbour (1989). Maximal Variety as a New Fundamental Principle of Dynamics. Foundations of Physics 19 (9):1051-1073.score: 420.0
    It is suggested, following a proposal made recently by Smolin, that the most fundamental law of the universe takes this form: Among the set of all possible universes compatible with an irreducibly minimal set of structural constraints, the actually realized universe is the one which maximizes a mathematically well-defined number (the variety) that measures the structural variety of the universe (in the totality of its history). This gives expression to Leibniz's idea that the actual universe gives “the greatest variety possible, (...)
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  7. Ian G. Barbour (2008). Taking Science Seriously Without Scientism: A Response to Taede Smedes. Zygon 43 (1):259-269.score: 360.0
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  8. Ian Barbour (1955). Indeterminacy and Freedom: A Reappraisal. Philosophy of Science 22 (1):8-20.score: 360.0
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  9. Ian G. Barbour (1988). On Two Issues in Science and Religion: A Response to David Griffin. Zygon 23 (1):83-88.score: 360.0
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  10. Ian G. Barbour (2008). Remembering Arthur Peacocke: A Personal Reflection. Zygon 43 (1):89-102.score: 360.0
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  11. Rosaline S. Barbour & Michael Barbour (2003). Evaluating and Synthesizing Qualitative Research: The Need to Develop a Distinctive Approach. Journal of Evaluation in Clinical Practice 9 (2):179-186.score: 360.0
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  12. Jean Irigoin & R. Barbour (1983). Greek Literary Hands A.D. 400-1600. Journal of Hellenic Studies 103:230.score: 360.0
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  13. Julian Barbour (1989). Absolute or Relative Motion? A Study From the Machian Point of View of the Discovery and the Structure of Dynamical Theories. Cambridge University Press.score: 360.0
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  14. Lg Barbour (1986). Bohm and Process Philosophy: A Response to Griffin and Cobb'in Griffin, DR. In David Ray Griffin (ed.), Physics and the Ultimate Significance of Time. State University of New York Press. 167--171.score: 360.0
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  15. Julian B. Barbour & Albert Einstein (2007). From Heretical Mechanics to a New Theory of Relativity. Boston Studies in the Philosophy of Science 250.score: 360.0
     
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  16. Julian B. Barbour & Bruno Bertotti (1977). Gravity and Inertia in a Machian Framework. Nuovo Cimento 38:1--27.score: 360.0
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  17. Julian B. Barbour (1995). General Relativity as a Perfectly Machian Theory. In Julian B. Barbour & H. Pfister (eds.), Mach's Principle: From Newton's Bucket to Quantum Gravity. Birkhäuser. 214--36.score: 360.0
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  18. Ian G. Barbour (1993). Jak układają się stosunki między nauką a teologią? Zagadnienia Filozoficzne W Nauce 15:3-22.score: 360.0
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  19. Charles Barbour & George Pavlich (eds.) (2010). After Sovereignty: On the Question of Political Beginnings. Routledge.score: 240.0
    Addressing the three dominant contemporary attitudes towards sovereignty - Sovereignty Renewed; Sovereignty Rethought; Sovereignty Rejected - After Sovereignty ...
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  20. Charles Barbour (2011). Swearing to God: Agamben's The Sacrament of Language. Theory and Event 14 (4).score: 240.0
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  21. Eric C. Leuthardt, Xiao-Mei Pei, Jonathan Breshears, Charles Gaona, Mohit Sharma, Zac Freudenberg, Dennis Barbour & Gerwin Schalk (2011). Temporal Evolution of Gamma Activity in Human Cortex During an Overt and Covert Word Repetition Task. Frontiers in Human Neuroscience 6:99-99.score: 240.0
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  22. Nina P. Azari, Dieter Birnbacher, Ian G. Barbour, Mark Bekoff, Jan Nystrom, Dennis Bielfeldt, Betty J. Birner & Craig A. Boyd (2004). Index to Volume 39. Zygon 39 (4).score: 240.0
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  23. Charles Barbour (2012). Between Politics and Law: Hannah Arendt and the Subject of Rights. In Marco Goldoni & Christopher McCorkindale (eds.), Hannah Arendt and the Law. Hart Pub.2.score: 240.0
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  24. Ruth Barbour, Salamanca & A. Tovar (1966). Catalogus Codicum Graecorum Universitatis Salamantinae. Journal of Hellenic Studies 86:309.score: 240.0
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  25. Charles Barbour & Thomas M. Kemple (2005). Writing the Republic: Politics and Polemics in The German Ideology. Telos 2005 (130):9-37.score: 240.0
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  26. Taede A. Smedes (2008). Taking Theology and Science Seriously Without Category Mistakes: A Response to Ian Barbour. Zygon 43 (1):271-276.score: 126.0
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  27. Robert John Russell (1996). Religion and the Theories of Science: A Response to Barbour. Zygon 31 (1):29-41.score: 120.0
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  28. Ian G. Barbour (2004). Future Directions for the Zygon Center. Zygon 39 (2):389-391.score: 120.0
    . A brief comparison of the Zygon Center for Religion and Science and the Center for Theology and the Natural Sciences is given. The work and emphases of the two Centers overlap but also differ in significant ways. Without neglecting the physical sciences or the Christian tradition, ZCRS would do well to continue to give high priority to the biological sciences and the dialogue with the major world religions.
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  29. Julian Barbour (1999). The End of Time: The Next Revolution in Physics. Weidenfeld and Nicholson.score: 120.0
    In a revolutionary new book, a theoretical physicist attacks the foundations of modern scientific theory, including the notion of time, as he shares evidence of ...
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  30. C. Barbour (2011). The Acts of Faith: On Witnessing in Derrida and Arendt. Philosophy and Social Criticism 37 (6):629-645.score: 120.0
    In a brief comment in ‘History of the Lie’, his one sustained engagement with Arendt, Derrida criticizes the ‘absence’ of any reference to the ‘problematic of testimony, witnessing, or bearing witness’ in her work, and asserts that she was ‘not interested’ in what ‘distinguishes’ testimony from ‘proof’. This passage links Derrida’s reading of Arendt to a theme that concerns him throughout his later work, specifically the ‘affirmation’ or ‘act of faith’ that ostensibly conditions all human relations, and the possibility of (...)
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  31. Julian Barbour (2010). The Definition of Mach's Principle. Foundations of Physics 40 (9-10):1263-1284.score: 120.0
    Two definitions of Mach’s principle are proposed. Both are related to gauge theory, are universal in scope and amount to formulations of causality that take into account the relational nature of position, time, and size. One of them leads directly to general relativity and may have relevance to the problem of creating a quantum theory of gravity.
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  32. G. D. Barbour & J. G. Raftery (2003). Quasivarieties of Logic, Regularity Conditions and Parameterized Algebraization. Studia Logica 74 (1-2):99 - 152.score: 120.0
    Relatively congruence regular quasivarieties and quasivarieties of logic have noticeable similarities. The paper provides a unifying framework for them which extends the Blok-Pigozzi theory of elementarily algebraizable (and protoalgebraic) deductive systems. In this extension there are two parameters: a set of terms and a variable. When the former is empty or consists of theorems, the Blok-Pigozzi theory is recovered, and the variable is redundant. On the other hand, a class of membership logics is obtained when the variable is the only (...)
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  33. S. H. Mellone (1913). Book Review:A Philosophical Study of Christian Ethics. G. F. Barbour. [REVIEW] Ethics 23 (2):229-.score: 120.0
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  34. Ralph E. Stedman (1934). The Balfour Lectures on Realism. By A. Seth Pringle-Pattison, LL.D., D.C.L., F.B.A. (Edited, with a Memoir of the Author, by G. F. Barbour, D.Phil.) (Edinburgh and London: William Blackwood & Sons, Ltd., 1933. Pp. X + 258. Price 7s. 6d.). [REVIEW] Philosophy 9 (34):222-.score: 120.0
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  35. Reid Barbour & David Norbrook (eds.) (2011). The Works of Lucy Hutchinson: Volume I: The Translation of Lucretius. OUP Oxford.score: 120.0
    This is the first volume in the four-volume edition of The Works of Lucy Hutchinson, the first-ever collected edition of the writings of the pioneering author and translator. Hutchinson (1620-81) had a remarkable range of her interests, from Latin poetry to Civil War politics and theology. This edition of her translation of Lucretius's De rerum natura offers new biographical material, demonstrating the changes and unexpected continuities in Hutchinson's life between the work's composition in the 1650s and its dedication in 1675. (...)
     
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  36. Ian G. Barbour (1988). Ways of Relating Science and Theology. In Robert J. Russell, William R. Stoeger & George V. Coyne (eds.), Physics, Philosophy, and Theology: A Common Quest for Understanding. University of Notre Dame Press [Distributor]. 21--48.score: 120.0
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  37. P. E. Easterling (1984). Greek Literary Hands R. Barbour: Greek Literary Hands, A.D. 400–1600. (Oxford Palaeographical Handbooks.) Pp. Xxxvi + 51; 30 Pages of Plates (110 Specimens). Oxford: Clarendon Press, 1981. £13.50. [REVIEW] The Classical Review 34 (02):297-298.score: 120.0
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  38. Kent Den Heyer (ed.) (2010). Thinking Education Through Alain Badiou. Wiley-Blackwell.score: 87.0
    Machine generated contents note: Notes on Contributors. -- Foreword (Michael A. Peters). -- Introduction: Alain Badiou: 'Becoming subject' to education (Kent den Heyer). -- 1. Badiou, Pedagogy and the Arts (Thomas E. Peterson). -- 2. Badiou's Challenge to Art and its Education: Or, 'art cannot be taught--it can however educate!' (Jan Jagodzinski). -- 3. Alain Badiou, Jacques Lacan and the Ethics of Teaching (Peter M. Taubman). -- 4. Reconceptualizing Professional Development for Curriculum Leadership: Inspired by John Dewey and informed by (...)
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  39. Stefano Bigliardi (2012). Barbour's Typologies and the Contemporary Debate on Islam and Science. Zygon 47 (3):501-519.score: 54.0
    Abstract Despite various criticisms, Ian Barbour's fourfold classification of the possible relationships between religion and science remains influential. I compare Barbour's taxonomy with the theories of four authors who, in the last four decades, have addressed the relationship between science and religion from a Muslim perspective. The aim of my analysis is twofold. First, I offer a comparative perspective to the debate on science and Islam. Second, following Barbour's suggestion, I test the general applicability of his categories (...)
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  40. Oliver Pooley (2004). Comments on Sklar's ``Barbour's Relationist Metric of Time''. Chronos 6:77-86.score: 54.0
    Julian Barbour's approach to dynamics is reviewed. With a particular focus on questions of explanation and confirmation, the approach is contrasted with standard formulations of dynamics. This paper expands upon my commentary on Lawrence Sklar's paper at the Philosophy of Time Society meeting at the APA's Central Division meeting in Chicago, April 2004. Although a commentary, the current paper is comprehensible without reference to Sklar's paper.
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  41. Richard Olson (2011). A Dynamic Model for “Science and Religion”: Interacting Subcultures. Zygon 46 (1):65-83.score: 54.0
    Abstract: I argue that for psychological and social reasons, the traditional “Conflict Model” of science and religion interactions has such a strong hold on the nonexpert imagination that counterexamples and claims that interactions are simply more complex than the model allows are inadequate to undermine its power. Taxonomies, such as those of Ian Barbour and John Haught, which characterize conflict as only one among several possible relationships, help. But these taxonomies, by themselves, fail to offer an account of why (...)
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  42. Taede A. Smedes (2008). Beyond Barbour or Back to Basics? The Future of Science-and-Religion and the Quest for Unity. Zygon 43 (1):235-258.score: 48.0
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  43. Douglas R. McGaughey (2006). Kant on Religion and Science: Independence or Integration? Zygon 41 (3):727-746.score: 48.0
  44. Sam Baron & Kristie Miller (2014). Causation in a Timeless World. Synthese 191 (12):2867-2886.score: 48.0
    This paper offers a new way to evaluate counterfactual conditionals on the supposition that actually, there is no time. We then parlay this method of evaluation into a way of evaluating causal claims. Our primary aim is to preserve, at a minimum, the assertibility of certain counterfactual and causal claims once time has been excised from reality. This is an important first step in a more general reconstruction project that has two important components. First, recovering our ordinary language claims involving (...)
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  45. Philip Clayton (2014). The Fruits of Pluralism: A Vision for the Next Seven Years in Religion/Science. Zygon 49 (2):430-442.score: 48.0
    This article offers a vision for work at the intersection of science and religion over the coming seven years. Because predictions are inherently risky and are more often than not false, the text first offers an assessment of the current state of the science-religion discussion and a quick survey of the last 50 years of work in this field. The implications of the six features of this vision for the future of the field are then presented in some detail. Rather (...)
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  46. Gerwin Schalk Eric C. Leuthardt, Xiao-Mei Pei, Jonathan Breshears, Charles Gaona, Mohit Sharma, Zac Freudenberg, Dennis Barbour (2012). Temporal Evolution of Gamma Activity in Human Cortex During an Overt and Covert Word Repetition Task. Frontiers in Human Neuroscience 6.score: 45.0
    Different models for cortical processing of speech have been proposed. Classically, the regions participating in language were thought to be modular with a linear sequence of activations. More recently, modern theoretical models have posited a more hierarchical and distributed interaction of anatomic areas for the various stages of speech processing. Traditional imaging techniques can only define the location or time of cortical activation, which impedes the further validation and refinement of these models. In this study, we take advantage of recordings (...)
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  47. Joseph A. Bracken (1998). Revising Process Metaphysics in Response to Ian Barbour's Critique. Zygon 33 (3):405-414.score: 36.0
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  48. John A. Miles (1977). Burhoe, Barbour, Mythology, and Sociobiology. Zygon 12 (1):42-71.score: 36.0
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  49. William A. Rottschaefer (1985). Religious Cognition as Interpreted Experience: An Examination of Ian Barbour's Comparison of the Epistemic Structures of Science and Religion. Zygon 20 (3):265-282.score: 36.0
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  50. Andrew P. Porter (1996). Science, Religious Language, and Analogy. Faith and Philosophy 13 (1):113-120.score: 28.0
    Ian Barbour sees four ways to relate science and religion: (1) conflict, (2) disjunction or independence, (3) dialogue, and (4) synthesis or integration. David Burrell posits three ways to construe religious language, as (a) univocal, (b) equivocal, or (c) analogous. The paper contends that Barbour’s (1) and (4) presuppose Burrell’s (a), Barbour's (2) presupposes Burrell’s (b), and Barbour’s (3) presupposes Burrell’s (c), and it explores some of the implications for each alternative.
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