Search results for 'Clayton Neighbors' (try it on Scholar)

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  1.  21
    Eric R. Pedersen, Clayton Neighbors, Judy Tidwell & Ty W. Lostutter (2011). Do Undergraduate Student Research Participants Read Psychological Research Consent Forms? Examining Memory Effects, Condition Effects, and Individual Differences. Ethics and Behavior 21 (4):332 - 350.
    Although research has examined factors influencing understanding of informed consent in biomedical and forensic research, less is known about participants' attention to details in consent documents in psychological survey research. The present study used a randomized experimental design and found the majority of participants were unable to recall information from the consent form in both in-person and online formats. Participants were also relatively poor at recognizing important aspects of the consent form including risks to participants and confidentiality procedures. Memory effects (...)
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  2.  3
    Clayton Neighbors, Eric R. Pedersen, Debra Kaysen, Magdalena Kulesza & Theresa Walter (2011). What Should We Do When Participants Report Dangerous Drinking? The Impact of Personalized Letters Versus General Pamphlets as a Function of Sex and Controlled Orientation. Ethics and Behavior 22 (1):1 - 15.
    Research in which participants report potentially dangerous health-related behaviors raises ethical and professional questions about what to do with that information. Policies and laws regarding reportable behaviors vary across states and Institutional Review Boards (IRB). In alcohol research, IRBs often require researchers to respond to participants who report dangerous drinking practices. Researchers have little guidance regarding how best to respond in such cases. Personalized feedback or general nonpersonalized information may prove differentially effective as a function of gender and/or level of (...)
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  3.  1
    Mark Clayton (1985). Poem by Mark Clayton. Between the Species 1 (3):8.
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  4. P. Clayton (1992). Clayton Response to Robbins-Religion Science Without God. Zygon 27 (4):457-459.
     
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  5. Philip Clayton (2004). Mind and Emergence: From Quantum to Consciousness. Oxford University Press.
    Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof (...)
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  6.  32
    Matthew Clayton (2006). Justice and Legitimacy in Upbringing. OUP Oxford.
    At what age should children acquire adult rights? To what extent are parents morally permitted to shape the beliefs of their children? How should childbearing rights and resources be distributed? Matthew Clayton provides a controversial set of answers to these and related issues in this pivotal new work.
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  7.  4
    James Russell, Dean Alexis & Nicola Clayton (2010). Episodic Future Thinking in 3- to 5-Year-Old Children: The Ability to Think of What Will Be Needed From a Different Point of View. [REVIEW] Cognition 114 (1):56-71.
    Assessing children's episodic future thinking by having them select items for future use may be assessing their functional reasoning about the future rather than their future episodic thinking. In an attempt to circumvent this problem, we capitalised on the fact that episodic cognition necessarily has a spatial format (Clayton & Russell, 2009; Hassabis & Maguire, 2007). Accordingly, we asked children of 3, 4, and 5 to chose items they would need to play a game (blow football) from the opposite (...)
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  8.  23
    Barbra R. Clayton (2006). Moral Theory in Śāntideva's Śikṣāsamuccaya: Cultivating the Fruits of Virtue. Routledge.
    This book analyses the moral theory of the seventh century Indian Mahayana master, Santideva. Santideva is the author of the well-known religious poem the Bodhicaryavatara (Entering the Path of Enlightenment) , as well as the significant, but relatively overlooked, Siksasamuccaya (Compendium of Teachings) . Both of these works describe the nature and path of the bodhisattva, the altruistic spiritual ideal especially exalted in Mahayana literature. With particular focus on the Siksasamuccaya , this work offers a response to three questions: What (...)
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  9. Philip Clayton (2006). Mind and Emergence: From Quantum to Consiousness. Oxford University Press Uk.
    Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof (...)
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  10.  2
    Jay Clayton (1989). Narrative and Theories of Desire. Critical Inquiry 16 (1):33-53.
    The hope of moving beyond formalism is one of two things that unites an otherwise diverse group of literary theorists who have begun to explore the role of desire in narrative. Peter Brooks, for example, in Reading for the Plot, says in more than one place that his interest in desire “derives from my dissatisfaction with the various formalisms that have dominated critical thinking about narrative.”3 Leo Bersani sees desire as establishing a crucial link between social and literary structures. Teresa (...)
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  11. Philip Clayton (2004). Mind and Emergence: From Quantum to Consciousness. Oxford University Press Uk.
    Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof (...)
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  12. Philip Clayton (2011). Religion and Science: The Basics. Routledge.
    Religion and science are arguably the two most powerful social forces in the world today. But where religion and science were once held to be compatible, most people now perceive them to be in conflict. This unique book provides the best available introduction to the burning debates in this controversial field. Examining the defining questions and controversies, renowned expert Philip Clayton presents the arguments from both sides, asking readers to decide for themselves where they stand: science _or_ religion, or (...)
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  13.  4
    Ellen Clayton, Laurence Mccullough, Leslie Biesecker, Steven Joffe & Lainie Ross (2014). Addressing the Ethical Challenges in Genetic Testing and Sequencing of Children. American Journal of Bioethics 14 (3):3-9.
    American Academy of Pediatrics and American College of Medical Genetics recently provided two recommendations about predictive genetic testing of children. The Clinical Sequencing Exploratory Research Consortium's Pediatrics Working Group compared these recommendations, focusing on operational and ethical issues specific to decision making for children. Content analysis of the statements addresses two issues: how these recommendations characterize and analyze locus of decision making, as well as the risks and benefits of testing, and whether the guidelines conflict or come to different but (...)
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  14. Philip Clayton (2001). The Problem of God in Modern Thought. Ars Disputandi 1.
     
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  15.  5
    Susan M. Wolf, Frances P. Lawrenz, Charles A. Nelson, Jeffrey P. Kahn, Mildred K. Cho, Ellen Wright Clayton, Joel G. Fletcher, Michael K. Georgieff, Dale Hammerschmidt, Kathy Hudson, Judy Illes, Vivek Kapur, Moira A. Keane, Barbara A. Koenig, Bonnie S. LeRoy, Elizabeth G. McFarland, Jordan Paradise, Lisa S. Parker, Sharon F. Terry, Brian van Ness & Benjamin S. Wilfond (2008). Managing Incidental Findings in Human Subjects Research: Analysis and Recommendations. Journal of Law, Medicine & Ethics 36 (2):219-248.
    No consensus yet exists on how to handle incidental fnd-ings in human subjects research. Yet empirical studies document IFs in a wide range of research studies, where IFs are fndings beyond the aims of the study that are of potential health or reproductive importance to the individual research participant. This paper reports recommendations of a two-year project group funded by NIH to study how to manage IFs in genetic and genomic research, as well as imaging research. We conclude that researchers (...)
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  16. Philip Clayton & P. C. W. Davies (eds.) (2006). The Re-Emergence of Emergence: The Emergentist Hypothesis From Science to Religion. Oxford University Press.
    This volume introduces readers to emergence theory, outlines the major arguments in its defence, and summarizes the most powerful objections against it. It provides the clearest explication yet of this exciting new theory of science, which challenges the reductionist approach by proposing the continuous emergence of novel phenomena.
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  17. Philip Clayton (2014). The Fruits of Pluralism: A Vision for the Next Seven Years in Religion/Science. Zygon 49 (2):430-442.
    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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  18. Byron C. Clayton (2010). Understanding the Unpredictable: Beyond Traditional Research on Mergers and Acquisitions. Emergence: Complexity and Organization 12 (3):1-19.
     
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  19.  90
    R. Clayton (1997). Genetic Intervention in Human Subjects. Journal of Medical Ethics 23 (6):385-386.
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  20. Stuart Kauffman & Philip Clayton (2006). On Emergence, Agency, and Organization. Biology and Philosophy 21 (4):501-521.
    Ultimately we will only understand biological agency when we have developed a theory of the organization of biological processes, and science is still a long way from attaining that goal. It may be possible nonetheless to develop a list of necessary conditions for the emergence of minimal biological agency. The authors offer a model of molecular autonomous agents which meets the five minimal physical conditions that are necessary (and, we believe, conjointly sufficient) for applying agential language in biology: autocatalytic reproduction; (...)
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  21.  1
    Philip Clayton (1997). God and Contemporary Science. Eerdmans.
    This series relates past thought from the history of Western theological traditions to areas of contemporary concern in fresh, innovative, and constructive ways.
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  22.  29
    Brian Clayton (2014). Walker Percy, Semiotics, and the Pardox of the Self. Semiotics:227-236.
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  23. Nicola S. Clayton, Joanna M. Dally & Emery & J. Nathan (2007). Social Cognition by Food-Caching Corvids: The Western Scrub-Jay as a Natural Psychologist. In Nathan Emery, Nicola Clayton & Chris Frith (eds.), Social Intelligence: From Brain to Culture. OUP Oxford
  24. R. J. Russell, Philip Clayton, Kirk Wegter-McNelly & John Polkinghorne (eds.) (2002). Quantum Mechanics: Scientific Perspectives on Divine Action 5. Vatican Observatory Publications.
     
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  25.  20
    Matthew Clayton (2012). On Widening Participation in Higher Education Through Positive Discrimination. Journal of Philosophy of Education 46 (3):414-431.
    Notwithstanding an ongoing concern about the low representation of certain groups in higher education, there is reluctance on the part of politicians and policy makers to adopt positive discrimination as an appropriate means of widening participation. This article offers an account of the different objections to positive discrimination and, thereafter, clarifies and criticises the view that universities ought to select those applicants who are expected to be most successful as students. It distinguishes arguments from meritocracy, desert, respect, and productivity and (...)
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  26. Susan M. Wolf, Frances P. Lawrenz, Charles A. Nelson, Jeffrey P. Kahn, Mildred K. Cho, Ellen Wright Clayton, Joel G. Fletcher, Michael K. Georgieff, Dale Hammerschmidt, Kathy Hudson, Judy Illes, Vivek Kapur, Moira A. Keane, Barbara A. Koenig, Bonnie S. LeRoy, Elizabeth G. McFarland, Jordan Paradise, Lisa S. Parker, Sharon F. Terry, Brian Van Ness & Benjamin S. Wilfond (2008). Managing Incidental Findings in Human Subjects Research: Analysis and Recommendations. Journal of Law, Medicine and Ethics 36 (2):219-248.
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  27.  22
    Daniel Griffiths, Anthony Dickinson & Nicola Clayton (1999). Episodic Memory: What Can Animals Remember About Their Past? Trends in Cognitive Sciences 3 (2):74-80.
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  28.  19
    P. Clayton (ed.) (2006). Oxford Handbook of Religion and Science. Oxford University Press.
    In addition to treatments of questions of methodology and implications for life and practice, the Handbook includes sections devoted to the major scientific ...
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  29.  9
    Ellen Wright Clayton (2005). Informed Consent and Biobanks. Journal of Law, Medicine & Ethics 33 (1):15-21.
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  30.  77
    Julian Savulescu, Bennett Foddy & M. Clayton (2004). Why We Should Allow Performance Enhancing Drugs in Sport. British Journal of Sports Medicine 38:666-670.
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  31. Philip Clayton (1999). Neuroscience, the Person, and God: An Emergentist Account. In Zygon. Notre Dame: University Notre Dame Press 613-652.
  32.  18
    Philip Clayton (2010). Panentheisms East and West. Sophia 49 (2):183-191.
    In the West panentheism is known as the view that the world is contained within the divine, though God is also more than the world. I trace the history of this school of philosophy in both Eastern and Western traditions. Although the term is not widely known, the position in fact draws together a broad range of important positions in 20th and 21st century metaphysics, theology, and philosophy of religion. I conclude with some reflections on the practical importance of this (...)
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  33. Matthew Clayton & Andrew Williams (eds.) (2000). The Ideal of Equality. Macmillan.
     
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  34.  7
    Kyle Bertram Brothers & Ellen Wright Clayton (2010). “Human Non-Subjects Research”: Privacy and Compliance. American Journal of Bioethics 10 (9):15-17.
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  35.  6
    Nicola S. Clayton, Timothy J. Bussey, Nathan J. Emery & Anthony Dickinson (2003). Prometheus to Proust: The Case for Behavioural Criteria for ‘Mental Time Travel’. Trends in Cognitive Sciences 7 (10):436-437.
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  36.  32
    Matthew Clayton & David Stevens (2014). When God Commands Disobedience: Political Liberalism and Unreasonable Religions. Res Publica 20 (1):65-84.
    Some religiously devout individuals believe divine command can override an obligation to obey the law where the two are in conflict. At the extreme, some individuals believe that acts of violence that seek to change or punish a political community, or to prevent others from violating what they take to be God’s law, are morally justified. In the face of this apparent clash between religious and political commitments it might seem that modern versions of political morality—such as John Rawls’s political (...)
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  37. Philip Clayton (2006). Emergence From Physics to Theology: Toward a Panoramic View. Zygon 41 (3):675-687.
  38. N. S. Clayton, D. P. Griffiths, N. J. Emery & A. Dickenson (2002). Elements of Episodic-Like Memory in Animals. In Alan Baddeley, John Aggleton & Martin Conway (eds.), Episodic Memory: New Directions in Research. OUP Oxford
     
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  39. Philip Clayton (1999). Neuroscience and the Person: Scientific Perspectives on Divine Action. Notre Dame: University Notre Dame Press.
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  40.  27
    Ellen Wright Clayton (2004). So What Are We Going to Do About Research Using Clinical Information and Samples. IRB: Ethics & Human Research 26 (6):14-15.
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  41. Stuart Kauffman & Philip Clayton (forthcoming). Emergence, Autonomous Agents, and Organization. Biology and Philosophy.
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  42.  37
    Matthew Clayton (2001). Rawls and Natural Aristocracy. Croatian Journal of Philosophy 1 (3):239-259.
    The author discusses Rawls’s conception of socioeconomic justice, Democratic Equality. He contrasts Rawls’s account, which includes the difference principle constrained by the principle of fair equality of opportunity, with Natural Aristocracy, which constrains the difference principle only by the principle of careers open to talents. According to the author, many of Rawls’s own arguments support NaturalAristocracy over Democratic Equality. In particular, Natural Aristocracy appears well placed to avoid a challenge that naturally arises in consideration of Democratic Equality, with respect to (...)
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  43. Nathan J. Emery, Amanda M. Seed, Auguste M. P. Von Bayern & Clayton & S. Nicola (2007). Cognitive Adaptations of Social Bonding in Birds. In Nathan Emery, Nicola Clayton & Chris Frith (eds.), Social Intelligence: From Brain to Culture. OUP Oxford
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  44.  7
    Robert Bringle, Morgan Studer, Jarod Wilson, Patti Clayton & Kathryn Steinberg (2011). Designing Programs with a Purpose: To Promote Civic Engagement for Life. [REVIEW] Journal of Academic Ethics 9 (2):149-164.
    Curricular and co-curricular civic engagement activities and programs are analyzed in terms of their capacity to contribute to a common set of outcomes associated with nurturing civic-minded graduates: academic knowledge, familiarity with volunteering and nonprofit sector, knowledge of social issues, communication skills, diversity skills, self-efficacy, and intentions to be involved in communities. Different programs that promote civic-mindedness, developmental models, and assessment strategies that can contribute to program enhancement are presented.
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  45. Philip Clayton & Mark S. Railey (1998). What Every Teacher of Science and Religion Needs to Know About Pedagogy. Zygon 33 (1):121-130.
    This essay provides practical tips for effective teaching in science-and-religion courses. It offers suggestions for dealing with difficult questions and creating a climate of shared learning. Along with pedagogical advice, it covers fundamental principles for teaching broadly integrative religion-and-science courses. Instructors are encouraged to reflect on their purpose(s) in offering their course and to formulate specific objectives using the techniques and resources outlined here.
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  46. Philip Clayton (2006). Conceptual Foundations of Emergence Theory. In Philip Clayton & Paul Sheldon Davies (eds.), The Re-Emergence of Emergence. Oxford University Press 1--31.
     
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  47.  14
    Nathan Emery, Nicola Clayton & Chris Frith (eds.) (2007). Social Intelligence: From Brain to Culture. OUP Oxford.
    Why are humans so clever? This book explores the idea that this cleverness has evolved through the increasing complexity of social groups. It brings together contributions from leaders in the field, examining social intelligence in different animal species and exploring its development, evolution and the brain systems upon which it depends.
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  48.  45
    Susan Power Bratton, P. Clayton & Z. Simpson (2006). Ecology and Religion. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 207-225.
    Accession Number: ATLA0001712129; Hosting Book Page Citation: p 207-225.; Language(s): English; General Note: Bibliography: p 222-225.; Issued by ATLA: 20130825; Publication Type: Essay.
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  49.  25
    Daniel B. M. Haun, Fiona M. Jordan, Giorgio Vallortigara & Nicky S. Clayton (2010). Origins of Spatial, Temporal and Numerical Cognition: Insights From Comparative Psychology. Trends in Cognitive Sciences 14 (12):552-560.
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  50.  10
    Philip Clayton & Steven Knapp (2011). The Predicament of Belief: Science, Philosophy, and Faith. OUP Oxford.
    Can it make sense for someone who appreciates the explanatory power of modern science to continue believing in a traditional religious account of the ultimate nature and purpose of our universe?
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