Search results for 'Christianity Influence' (try it on Scholar)

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  1.  14
    Reasonableness Of Christianity (2010). The Reasonableness of Christianity and its Vindications. In S. J. Savonius-Wroth Paul Schuurman & Jonathen Walmsley (eds.), The Continuum Companion to Locke. Continuum
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  2. John Dillon (1989). Logos and Trinity: Patterns of Platonist Influence on Early Christianity IN The Philosophy in Christianity. In . Cambridge Univ Pr
    A study of the influence of Platonism on two central areas of Early Christian doctrine, the relation of God the Son to the Father, and the mutual relations of the persons of the Trinity. In the former case, logos-theory and the figure of the demiurge are important; the latter, particularly Porphyry’s theory of the relation between Being, Life and Mind.
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  3.  3
    John Dillon (1989). Logos and Trinity: Patterns of Platonist Influence on Early Christianity. Royal Institute of Philosophy Lectures 25:1-13.
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  4.  6
    Albert J. Edmunds (1913). Buddhist Influence on Christianity. The Monist 23 (4):600-603.
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  5.  2
    Peter Fulljames & Leslie J. Francis (1988). The Influence of Creationism and Scientism on Attitudes Towards Christianity Among Kenyan Secondary School Students. Educational Studies 14 (1):77-96.
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  6.  4
    Zhao Fusan (2012). The Position and Influence of Christianity in European Culture: Reality and Mystery. Contemporary Chinese Thought 43 (3):50-60.
  7. Józef Majka (1985). The Influence of Christianity on Ethical Culture of Europe - Perspectives of Personalism. Dialectics and Humanism 12 (1):149-157.
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  8. G. Miller, John Macmurray’s Psychotherapeutic Christianity: The Influence of Alfred Adler and Fritz Künkel.
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  9. Bernhard Pick (1913). The Cabala, its Influence on Judaism and Christianity.
     
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  10.  1
    Glenn S. Sunshine (2009). Why You Think the Way You Do: The Story of Western Worldviews From Rome to Home. Zondervan.
    How have we come by our worldviews, and what influence did Christianity have on those that are common to Western civilization?
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  11. Edgar L. Eckfeldt (2011). The Christian Legacy: Taming Brutish Human Nature in Western Civilization. Life Wisdom Books.
    A people divided -- Impact of science -- The physical world and its life forms -- Human beginnings -- Our animal instincts -- An inward look -- Emergence of civilization -- Flaws in civilizations -- Brutal despair in ancient Rome -- Persistent cruelty -- The search for ethics in antiquity -- Ecclesiastical search for ethics in Christianity -- The Gospel's ethical impact -- Ethical impact in multi-invaded Britannia -- Ethical impact in seeking freedom -- Rather humanitarian Britain -- Rather (...)
     
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  12. Anand Amaladass (ed.) (1995). Christian Contribution to Indian Philosophy. Christian Literature Society.
  13. Albert Terrill Rasmussen (1956). Christian Social Ethics. Englewood Cliffs, N.J.,Prentice-Hall.
     
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  14. Jinhua Cui, Hoje Jo & Manuel G. Velasquez (2015). The Influence of Christian Religiosity on Managerial Decisions Concerning the Environment. Journal of Business Ethics 132 (1):203-231.
    The issue of management’s relations to the environment has received a significant amount of attention in the literature on corporate social responsibility. Yet the influence of religion on managers’ environmental decisions has until now remained unexamined despite its known importance. In this article, we examine the empirical association between religion—primarily Christianity—and the environmental practices a firm’s management undertakes by investigating their OLS, principal component, simultaneous, and endogenous effects. Employing a large and extensive U.S. sample, we find a negative (...)
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  15.  29
    Walter Mead (2010). Murray Jardine on Christianity and Modern Technological Society. Tradition and Discovery 37 (3):39-58.
    Murray Jardine’s The Making and Unmaking of Technological Society further develops several of the author’s political and economic concerns articulated in his earlier Speech and Political Practice. It probes the impact and implications of both Christianity and modern technology for our understanding of, and ability to cope with, problems that have become endemic to Western and, specifically, American culture. Jardine’s major continuing themes include: the importance to a well-formed self and society to be concretely grounded in a sense (...)
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  16.  2
    Chien-hui Li (2000). A Union of Christianity, Humanity, and Philanthropy: The Christian Tradition and the Prevention of Cruelty to Animals in Nineteenth-Century England. Society and Animals 8 (1):265-285.
    This paper offers an historical perspective to the discussion of the relationship between Christianity and nonhuman-human animal relationships by examining the animal protection movement in English society as it first took root in the nineteenth century. The paper argues that the Christian beliefs of many in the movement, especially the evangelical outlook of their faith, in a considerable way affected the character as well as the aims and scope of the emergent British animal welfare movement - although the (...)
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  17.  1
    Laura McMahon (2008). Deconstructing Community and Christianity: 'A-Religion' in Nancy's Reading of Beau Travail. Film-Philosophy 12 (1):63-78.
    This article will argue that ‘A-religion’ , Jean-Luc Nancy’s reading of Claire Denis’sBeau travail , can be understood in the context of concerns he explores elsewherein his philosophical work.1I will be focusing here on the ways in which his thinking ofquestions of community and Christianity and Dis-Enclosure respectively) can be seen to influence anddirect his reading of Denis’s film. Beau travail, this article will argue, comes to represent forNancy a point of intersection between two main issues: (...)
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  18.  34
    Jonathan Malesic (2007). Illusion and Offense in Philosophical Fragments : Kierkegaard's Inversion of Feuerbach's Critique of Christianity. [REVIEW] International Journal for Philosophy of Religion 62 (1):43 - 55.
    The article shows the "Appendix" to Søren Kierkegaard's "Philosophical Fragments" to be a response to Ludwig Feuerbach's critique of Christianity. While previous studies have detected some influence by Feuerbach on Kierkegaard, they have so far discovered little in the way of specific responses to Feuerbach's ideas in Kierkegaard's published works. The article first makes the historical argument that Kierkegaard was very likely reading Feuerbach's "Essence of Christianity" while he was writing "Philosophical Fragments", as several (...)
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  19.  5
    Bogdan Mihai Radu (2010). Young Believers or Secular Citizens? An Exploratory Study of the Influence of Religion on Political Attitudes and Participation in Romanian High-School Students. Journal for the Study of Religions and Ideologies 9 (25):155-179.
    In this paper, I explore the effects of religious denomination and patterns of church-going on the construction of political values for high-school students. I argue that religion plays a role in the formation of political attitudes among teenagers and it influences their political participation. I examine whether this relationship is constructed along denominational lines. From a theoretical perspective, previous research heralded the compatibility between Western Christianity and the democratic form of government. Samuel Huntington, in his famous Clash of Civilization, (...)
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  20.  15
    John Kilcullen, Christianity and Greek Philosophy.
    Christianity has had, still has, an important influence in politics and in political thought; and in the part of this course from Augustine to Locke we need to talk about it. In this course I do not assume that you all know about Christianity; some of you are Jews or Muslims, or non-religious. So when I talk about it I will try to explain from scratch. I believe I present Christianity sympathetically, but (...)
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  21. Judith L. Poxon (2014). Review of Daniel Colucciello Barber, On Diaspora: Christianity, Religion, and Secularity. [REVIEW] Sophia 53 (3):413-415.
    The growing influence of the late French philosopher Gilles Deleuze in Christian theology is nowhere more apparent than in this impressive work by Daniel Colucciello Barber. Here diaspora is explored not as a sociological phenomenon but as a concept, a composition of thought that reveals the differential nature of the origins of Christianity and its others, religion and secularism. What seems to be at stake in the concept of diaspora, for Barber, is its ability to destabilize (...)
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  22.  8
    Joy Kooi-Chin Tong (2012). Overseas Chinese Christian Entrepreneurs in Modern China: A Case Study of the Influence of Christian Ethics on Business Life. Anthem Press.
    Inspired by Max Weber's thesis on the Protestant ethic, this volume sets out to understand the role and influence of Christianity on overseas Chinese entrepreneurs working in China during its transition from a centrally-planned economy ...
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  23.  11
    Andrea Werner (2008). The Influence of Christian Identity on SME Owner–Managers' Conceptualisations of Business Practice. Journal of Business Ethics 82 (2):449 - 462.
    This paper reports on the findings of a qualitative study to understand how active adherence to the Christian faith influences the way SME owner-managers conceptualise their business practices. The study was based on in-depth interviews with 21 Christian SME owner-managers in Germany and the UK. Using a socio-psychological approach, the data analysis yielded a range of linguistic and conceptual resources that are peculiar to Christian discourse and that have the potential to influence business activity in rather distinctive ways. This (...)
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  24. M. E. Shirinian (2005). Kʻristoneakan Vardapetutʻyan Antik Ev Hellenistikan Tarrerě: Haykakan Ev Hunakan, Dasakan Ev Byuzandakan Aghbyurneri Baghdatutʻyamb. Mashtotsʻi Anvan Hin Dzeṛagreri Institut "Matenadaran".
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  25. R. Heber Newton (1913). The Influence of the East on Religion. Theosophical Publishing House.
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  26. Virgil B. Strohmeyer (1998). The Influence of the Armenian Language and Alphabet Upon the Development of the Renaissance's Perennial Philosophy, Biblical Hermeneutics, and Christian Kabbalism. Publishing House of the Nas Ra "Gitutyun".
     
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  27.  4
    C. Kavin Rowe (2012). The Art of Retrieval: Stoicism? Journal of Religious Ethics 40 (4):706-719.
    ABSTRACTThis essay argues that retrieving insights from the ancient Stoic philosophers for Christian ethics is much more difficult than is often assumed and, further, that the “ethics of retrieval” is itself something worth prolonged reflection. The central problem is that in their ancient sense both Christianity and Stoicism are practically dense patterns of reasoning and mutually incompatible forms of life. Coming to see this clearly requires the realization that the encounter between Stoicism and Christianity is a (...)
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  28.  3
    Benjamin J. Abelow (2011). The Shaping of New Testament Narrative and Salvation Teachings by Painful Childhood Experience. Archive for the Psychology of Religion 33 (1):1-54.
    This article considers the influence of childhood corporal punishment, abandonment, and neglect on the development and reception of seminal New Testament teachings. Two related but distinct propositions are argued. First, that widespread patterns of painful childhood experience provided a thematic template that deeply shaped the New Testament during its formative period. Second, that this thematic shaping has contributed, on an individual level, to subjective experiences of faith and, on a cultural level, to the initial spread and subsequent persistence (...)
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  29. Amy L. Sherman (1996). The Soul of Development: Biblical Christianity and Economic Transformation in Guatemala. Oxford University Press Usa.
    Ever since Max Weber started an argument about the role of Protestantism in jump-starting northern Europe's economic development, scholars have clashed over the influence of religion and culture on a society's economic prospects. Today, many wonder whether the "explosion" of Protestantism in Latin America will effect a similar wave of growth and democratization. In this book, Sherman compiles the results of her field study and national survey of 1000 rural Guatemalan households. She offers persuasive evidence that, in Guatemala (...)
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  30. David E. Smith (2009). Mormons and Evangelicals: Reasons for Faith. Gorgias Press.
    Introduction: Foundations of faith described -- Christian history : a brief overview -- The Apostolic Age (ca. A.D. 30-100 -- The Patristic Age (ca. A.D. 100-500) -- The Medieval Age (ca. A.D. 500-1500) -- The Reformation/counter-Reformation Age -- The Modern Age (ca. A.D. 1600-1950) -- The Postmodern Age (ca. A.D. 1950-present) -- Mormon and evangelical theology : a comparison -- Scripture and revelation -- God and humanity -- Church and temple -- Salvation and the afterlife -- Moral and social standards (...)
     
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  31.  8
    Christopher Stead (1994). Philosophy in Christian Antiquity. Cambridge University Press.
    Christianity began as a little-known Jewish sect, but rose within 300 years to dominate the civilised world. It owed its rise in part to inspired moral leadership, but also to its success in assimilating, criticising and developing the philosophies of the day, which offered rationally approved life-styles and moral directives. Without abandoning their allegiance to their founder and to Holy Scripture, Christians could therefore present their faith as a 'new philosophy'. This book, which is written for non-specialist readers, (...)
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  32.  75
    S. Douglas Beets (2015). BB&T, Atlas Shrugged, and the Ethics of Corporation Influence on College Curricula. Journal of Academic Ethics 13 (4):311-344.
    Tuition and government funding does not adequately support the mission of many colleges and universities, and increasingly, corporations are responding to this need by making payments to institutions of higher learning with significant contracted expectations, including influence of the curriculum and content of college courses. One large, public banking corporation, BB&T, has funded grants to more than 60 colleges and universities in the United States to address what the corporation refers to as the “moral foundations of capitalism.” These (...)
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  33.  80
    Richard Oxenberg, On the Complementarity of Judaism and Christianity.
    I write as a Jew who has come to see the Jewish and Christian religious movements as complementary, at least as each may be ideally envisioned. This complementarity does not entail the ‘supersession’ of Judaism or the negation of Judaism. It does not in any way imply that Jews should abandon Judaism. On the contrary, rightly seen it can lead to a greater affirmation of Judaism and of the teachings at Judaism's heart. In this article I discuss the nature of (...)
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  34.  12
    Desh Raj Sirswal, Philosophy of Sufism and Islam.
    In the course of human history, man is struck by a strange phenomenon. The living beings are born, they grow for some time and then they died. Death is perhaps the strongest, and still the common most phenomenon man has to come across. He has also tried to explain the phenomenon in his own way. One such explanation is that although the living beings (particularly human being) looks as one it (or he) consists of two elements, the material body (...)
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  35.  85
    Eleonore Stump (2003). Aquinas. Routledge.
    Few philosophers or theologians exerted as much influence on the shape of Medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas work. In this extensive (...)
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  36.  31
    Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, (...)
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  37.  43
    Jamie R. Hendry (2005). Stakeholder Influence Strategies: An Empirical Exploration. [REVIEW] Journal of Business Ethics 61 (1):79 - 99.
    In the present study, I sought to more fully understand stakeholder organizations’ strategies for influencing business firms. I conducted interviews with 28 representatives of four environmental non-governmental organizations (ENGOs): Natural Resources Defense Council (NRDC), Greenpeace, Environmental Defense (ED), and Union of Concerned Scientists (UCS). Qualitative methods were used to analyze this data, and additional data in the form of reviews of websites and other documents was conducted when provided by interviewees or needed to more fully comprehend interviewee’s comments. Six propositions (...)
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  38.  4
    Gianni Vattimo (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Columbia University Press.
    Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural ...
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  39.  12
    John Smith, Oppenheim E., M. Frank & Josiah Royce (2001). The Problem of Christianity. Cath Univ Amer Pr.
    Josiah Royce’s late masterpiece, ’The Problem of Christianity’, is based on a series of lectures he delivered at Manchester College, Oxford, in 1913. It presents his philosophical interpretation of Christianity’s fundamental ideas--community, sin, atonement, and saving grace; shows their relevance to the current confluence of world religions; and grounds his position upon a personal transformation into genuine loyalty toward the community of the entire human family. (publisher, edited).
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  40. Karen Armstrong (1993/2004). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From (...)
     
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  41.  4
    Jean Nedelea (2015). Christianity and Non-Christian Religions in Karl Rahner’s Vision. Journal for the Study of Religions and Ideologies 14 (42):54-77.
    In the context of the late modernity, Karl Rahner endeavoured to offer a theological solution to the current and complicated issue of the religious pluralism. What are the apriorical anthropological data of religions? Has God revealed Himself in a redeeming way also in the extra-biblical religions? Is it still possible to postulate a universal salvation way and an absolute religious truth? Is it possible to acknowledge other religions as ways of salvation and their prophets redeeming, at the same time calling (...)
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  42.  39
    Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  43.  42
    Daniel J. O'Keefe (2012). Conviction, Persuasion, and Argumentation: Untangling the Ends and Means of Influence. [REVIEW] Argumentation 26 (1):19-32.
    This essay offers a start on sorting out the relationships of argumentation and persuasion by identifying two systematic ways in which definitions of argumentation differ, namely, their descriptions of the ends and of the means involved in argumentative discourse. Against that backdrop, the traditional “conviction-persuasion” distinction is reassessed. The essay argues that the traditional distinction correctly recognizes the difference between the end of influencing attitudes and that of influencing behavior—but that it misanalyzes the means of achieving the latter (...)
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  44. Padraig Hogan (2000). The Custody and Courtship of Experience: Western Education in Philosophical Perspective. International Scholars Publications.
    Throughout most of the history of Western civilization, Christianity and Classical ideals played a dominant part in education. In most western countries, however, this is no longer the case. In modern pluralist Democracies, church influence struggles with pervasive influences from elsewhere for the hearts and minds of the public. Educational policy remains, however, an instrument to be used by major power groups, and in many countries has become, to a greater or lesser extent, an active or (...)
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  45. Søren Kierkegaard (2004). Training in Christianity. Vintage Books.
    Kierkegaard struck out against all forms of established order–including the established church–that work to make men complacent with themselves and thereby obscure their personal responsibility to encounter God. He considered Training in Christianity his most important book. It represented his effort to replace what he believed had become "an amiable, sentimental paganism" with authentic Christianity. Kierkegaard's challenge to live out the implications of Christianity in the most personal decisions of life will greatly appeal to (...)
     
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  46.  52
    George Kateb (2009). Locke and the Political Origins of Secularism. Social Research: An International Quarterly 76 (4):1001-1034.
    The paper tries to show the importance of the writings of John Locke in preparing the way for secularism. He provides a theory for disentangling religion and the state for several main reasons, including the avoidance of religious persecution of minorties; the avoidance of civil strife; and the need to leave it to individuals to work out their own salvation by exercising their conscience free of state interference. Locke is a creative theorist; his creativity shows itself in the new (...)
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  47. Athol Fitzgibbons (1995). Adam Smith's System of Liberty, Wealth, and Virtue: The Moral and Political Foundations of the Wealth of Nations. Oxford University Press Uk.
    This book examines the influence that Adam Smith's philosophy had on his economics, drawing on the neglected parts of Smith's writings to show that the political and economic theories built logically on his morals. It analyses the significance of his stoic beliefs, his notions of art and music, astronomy, philosophy and war, and shows that Smith's invisible hand was part of a 'system' that was meant to replace medieval Christianity with ethic of virtue in this world (...)
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  48.  33
    Adrian Pabst (2011). From Civil to Political Economy : Adam Smith's Theological Debt. In Paul Oslington (ed.), Adam Smith as Theologian. Routledge
    The present essay contends that progressive readings of Smith ignore the influence of theological concepts and religious ideas on his work, notably three distinct strands: first, seventeenth- and eighteenth-century natural theology; second, Jansenist Augustinianism; third, Stoic arguments of theodicy. Taken together, these theological elements help explain why Smith’s moral philosophy and political economy intensifies the secular early modern and Enlightenment idea that the Fall brought about ‘radical evil’ and a ‘fatherless world’ in need of permanent divine intervention. As (...)
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  49.  17
    Ivan Kaltchev (2008). Religion – A Factor of Slavery and Obedience? Proceedings of the Xxii World Congress of Philosophy 45:155-164.
    In this research the problem of liberty is considered in the context of religion as I am searching for an answer of the question if religion is not the main reason for limitation of freedom? My research is based on the philosophical essay of John S. Mill “On liberty”. An essential specification for this analysis is the fact that it is mainly interested in Christianity and to rather less extent, in the other religions. I am inclined to agree with (...)
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  50.  27
    Michel Grabisch & Agnieszka Rusinowska (2010). A Model of Influence in a Social Network. Theory and Decision 69 (1):69-96.
    In the paper, we study a model of influence in a social network. It is assumed that each player has an inclination to say YES or NO which, due to influence of other players, may be different from the decision of the player. The point of departure here is the concept of the Hoede-Bakker index - the notion which computes the overall decisional 'power' of a player in a social network. The main drawback of the Hoede-Bakker index (...)
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