Search results for 'Conversion' (try it on Scholar)

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  1. Michael Cholbi (2011). The Moral Conversion of Rational Egoists. Social Theory and Practice 37 (4):533-556.score: 24.0
    One principal challenge to the rationalist thesis that the demands of morality are requirements of rationality has been that posed by the "rational egoist." In attempting to answer's the egoist's challenge, some rationalists have supposed that an adequate reply must take the form of a deductive argument that "converts" the egoist by showing that her position is contradictory, arbitrary, or violates some precept that defines practical rationality as such. Here I argue (a) that such rationalist replies will fail to persuade (...)
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  2. Christopher Grau (2010). American History X, Cinematic Manipulation, and Moral Conversion. Midwest Studies in Philosophy 34 (1):52-76.score: 24.0
    American History X (hereafter AHX) has been accused by numerous critics of a morally dangerous cinematic seduction: using stylish cinematography, editing, and sound, the film manipulates the viewer through glamorizing an immoral and hate-filled neo-nazi protagonist. In addition, there’s the disturbing fact that the film seems to accomplish this manipulation through methods commonly grouped under the category of “fascist aesthetics.” More specifically, AHX promotes its neo-nazi hero through the use of several filmic techniques made famous by Nazi propagandist Leni Riefenstahl. (...)
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  3. Mark Wynn (2012). Renewing the Senses: Conversion Experience and the Phenomenology of the Spiritual Life. [REVIEW] International Journal for Philosophy of Religion 72 (3):211-226.score: 24.0
    In his discussion of conversion experience, in The Varieties of Religious Experience, William James draws attention to a variety of experience which has not been much investigated in the philosophy of religion literature, but which seems to be of some importance religiously—namely, an experience which consists in a re-vivification of the sensory world as a whole. In this paper, I develop four accounts of the nature of this kind of experience, and I show how the experience can inform our (...)
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  4. Peter G. Stromberg (1993). Language and Self-Transformation: A Study of the Christian Conversion Narrative. Cambridge University Press.score: 24.0
    This is a study of how self-transformation may occur through the practice of reframing one's personal experience in terms of a canonical language: that is, a system of symbols that purports to explain something about human beings and the universe they live in. The Christian conversion narrative is used as the primary example here, but the approach used in this book also illuminates other practices such as psychotherapy in which people deal with emotional conflict through language.
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  5. Laura Papish (forthcoming). Moral Feeling and Moral Conversion in Kant's "Religion" in Advance. Idealistic Studies.score: 24.0
    Kant’s account of moral feeling is continually disputed in the secondary literature. My goal is to focus on the Religion and make sense of moral feeling as it appears in this context. I argue that we can best understand moral feeling if we note its place in Kant’s concerns about the possibility of moral conversion. As Kant notes, if the new, morally upright man is of a different character than the man he used to be, then it remains unclear (...)
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  6. Rachel A. Ankeny (2000). Marvelling at the Marvel: The Supposed Conversion of A. D. Darbishire to Mendelism. [REVIEW] Journal of the History of Biology 33 (2):315 - 347.score: 24.0
    The so-called "biometric-Mendelian controversy" has received much attention from science studies scholars. This paper focuses on one scientist involved in this debate, Arthur Dukinfield Darbishire, who performed a series of hybridization experiments with mice beginning in 1901. Previous historical work on Darbishire's experiments and his later attempt to reconcile Mendelian and biometric views describe Darbishire as eventually being "converted" to Mendelism. I provide a new analysis of this episode in the context of Darbishire's experimental results, his underlying epistemology, and his (...)
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  7. Edin Sued Abumanssur (2011). A conversão ao pentecostalismo em comunidades tradicionais (The conversion to Pentecostalism in traditional communities) - DOI: 10.5752/P.2175-5841.2011v9n22p396. [REVIEW] Horizonte 9 (22):396-415.score: 24.0
    Em um primeiro momento, faço uma breve avaliação qualitativa da produção acadêmica sobre o pentecostalismo no Brasil. Em seguida, reflito sobre o processo de conversão ao pentecostalismo nos quilombos do Vale do Ribeira, São Paulo. A conversão em comunidades tradicionais, como as de caiçaras e quilombolas, tem se mantido como uma lacuna nas pesquisas dos estudiosos. No mínimo, as circunstâncias e os contextos em que se dão essas conversões não têm sido levados em consideração. Aponto aqui as relações entre formas (...)
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  8. Patrick Riley (2004). Character and Conversion in Autobiography: Augustine, Montaigne, Descartes, Rousseau, and Sartre. University of Virginia Press.score: 24.0
    Moving from a purely religious rebirth to works grounded in a personal philosophy or aesthetic vocation, the autobiographies considered in this book stand as episodes in a genealogy of conversion.
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  9. Agata Bielik-Robson (2011). Another Conversion. Stanisław Brzozowski's 'Diary' as an Early Instance of the Post-Secular Turn to Religion. Studies in East European Thought 63 (4):279-291.score: 24.0
    This essay is an attempt to analyze an important decision Brzozowski took at the end of his life, i.e. his late turn towards Catholicism, which, despite his own objections, we should nonetheless call a religious conversion. The main reason why Brzozowski resisted the traditional rhetoric of conversion lies in his often repeated conviction that faith cannot invalidate life, because “what is not biographical, does not exist at all.” Brzozowski, therefore, rejects conversion understood as a radical and abrupt (...)
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  10. Tudor Pitulac & Sebastian Nastuta (2010). Choosing to Be Stigmatized: Rational Calculus in Religious Conversion. Journal for the Study of Religions and Ideologies 6 (16):80-97.score: 24.0
    Starting with an empirical study of several Jehovah’s Witnesses1 congregations we aim to highlight the social mechanisms of religious conversion and the phases an individual passes through before becoming a Witness. By applying Lewis Rambo’s systemic stage model of conversion we are able to identify a series of elements that characterize the conversion to this religion in Romania, such as: social filtering, delegitimation of the previous religion, and incipient identification with the Witnesses’ group. The article asserts that (...)
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  11. John Cranfield, Spencer Henson & James Holliday (2010). The Motives, Benefits, and Problems of Conversion to Organic Production. Agriculture and Human Values 27 (3):291-306.score: 24.0
    Using data from a survey of certified organic or in-transition to organic vegetable and dairy producers in Canada, we seek to understand a farmer’s decision to convert to organic production by exploring the motives, problems and challenges, and benefits of transition to organic. Results suggest that health and safety concerns and environmental issues are the predominant motives for conversion, while economic motives are of lesser importance. In contrast to the extant literature, results suggest that the motives underlying transition have (...)
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  12. Massimo Leone (2004). Religious Conversion and Identity: The Semiotic Analysis of Texts. Routledge.score: 24.0
    The way in which people change and represent their spiritual evolution is often determined by recurrent language structures. Through the analysis of ancient and modern stories and their words and images, this book describes the nature of conversion through explorations of the encounter with the religious message, the discomfort of spiritual uncertainty, the loss of personal and social identity, the anxiety of destabilization, the reconstitution of the self and the discovery of a new language of the soul.
     
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  13. Rafael Gómez Pardo (2011). La verdad de la filosofía como experiencia de “conversión”: un acercamiento desde la hermenéutica. Logos 20:125-141.score: 24.0
    Some arguments are presented in this paper where it can be stated that the truth that philosophy seeks is not the truth that matches with the verification interests of knowledge instrumentalization or pragmatism (Rorty) present in contemporary philosophy (Rorty). Aside from the unavoidable reality of human necessities and from the instruments that allow science and technology, as well as its own meaning (thanks to knowledge), which are necessary for human life, it is still a priority to explain a personal, “existential (...)
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  14. Bülent Özdemir (2010). Political Use of Conversion in the Nineteenth Century Ottoman Context: Some Cases From Salonica. Journal for the Study of Religions and Ideologies 3 (7):155-169.score: 24.0
    The purpose of this study is to shed light on a period of time in Ottoman history when conversion policies and practices, influenced by the changes of times and, resulted in unprecedented socio-political directions. In order to do that, some conversion cases from the Ottoman society in Salonica will be presented. Conversion to Islam is of central importance in explaining the rise of empire and its formation in many scholarly studies. It was usually presented as an official (...)
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  15. Domenic Marbaniang, Concepts and Dimensions of Conversion.score: 22.0
    Since religious experiences are dependent on religious ‘truths’, and religious ‘truths’ are usually beyond scientific investigation, religious beliefs vary a lot and each claims credence of itself. Religious experiences leading to religious conversions or religious conversions due to conviction of certain religious beliefs are often observable. Whether a particular religious belief is true or false is dependent on the kind of criteria used for the measurement. Not all religions accept Logic as criteria, though.
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  16. Sante De Sanctis (1927). Religious Conversion, a Bio-Psychological Study. New York, Harcourt, Brace & Company, Inc..score: 21.0
    Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965.
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  17. Esteban Moreno Resano (2013). Constantino y su relación personal con el cristianismo: de la piedad tradicional a la conversión. 'Ilu. Revista de Ciencias de Las Religiones 18:175-200.score: 21.0
    Constantine’s adherence to Christianity was a long process conditioned by personal motivations, as well as cultural and political factors. He observed the heathen cults and he did not recognize himself as a christian until the year 314, in his letter to the bishops met in Arelate. Since 324, after the defeat of Licinius, he declared his faith in the One and Only True God in different official texts. He resolved to receive the baptism a few days before his death, in (...)
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  18. Christoph Rymatzki (2012). Johann Heinrich Callenbergs Arabic Publications of De Veritate to the Conversion of Jews and Moslems. Grotiana 33 (1):106-118.score: 21.0
    In the missionary activities that Halle theologians developed in the first half of the 18th century Grotius’ De veritate plays an interesting role that deserves exploration. To that purpose, the history and nature of the publication of missionary tracts in Halle will be surveyed, the role therein of Johann Heinrich Callenberg and his Institutum Judaicum at Muhammedicum described and the distribution and reception of the texts among the Muslims and Jews that were the target of the Halle missions all over (...)
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  19. A. R. Singh & S. A. Singh (2004). Gandhi on Religion, Faith and Conversion-Secular Blueprint Relevant Today. Mens Sana Monographs 2 (1):79.score: 21.0
    Gandhi believed in judging people of other faiths from their stand point rather than his own. He welcomed contact of Hinduism with other religions, especially the Christian doctrines, for he did not want to be debarred from assimilating good anywhere else. He believed a respectful study of other's religion was a sacred duty and it did not reduce reverence for one's own. He was looking out for those universal principles which transcended religion as a dogma. He expected religion to take (...)
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  20. Ian Begg & J. Peter Denny (1969). Empirical Reconciliation of Atmosphere and Conversion Interpretations of Syllogistic Reasoning Errors. Journal of Experimental Psychology 81 (2):351.score: 21.0
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  21. Robert O. Ferm (1959). The Psychology of Christian Conversion. [Westwood, N.J.]F. H. Revell Co..score: 21.0
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  22. Emilie Griffin (1980). Turning: Reflections on the Experience of Conversion. Doubleday.score: 21.0
  23. Wilfrid Lawson Jones (1937). A Psychological Study of Religious Conversion. London, the Epworth Press (E. C. Barton).score: 21.0
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  24. Lewis Wyatt Lang (1931). A Study of Conversion. London, G. Allen & Unwin, Ltd..score: 21.0
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  25. Karl Frederick Morrison (1992). Understanding Conversion. University Press of Virginia.score: 21.0
     
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  26. Eric Shinn, Alfred Hübler, Dave Lyon, Matthias Grosse Perdekamp, Alexey Bezryadin & Andrey Belkin (2013). Nuclear Energy Conversion with Stacks of Graphene Nanocapacitors. Complexity 18 (3):24-27.score: 21.0
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  27. Miles E. Simpson & Donald M. Johnson (1966). Atmosphere and Conversion Errors in Syllogistic Reasoning. Journal of Experimental Psychology 72 (2):197.score: 21.0
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  28. William Bryn[from old catalog] Thomas (1935). The Psychology of Conversion. London, Allenson & Co. Ltd..score: 21.0
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  29. Gavin Rae (2010). Sartre the Other: Conflict, Conversion, Language the We. Sartre Studies International 15 (2):54-77.score: 18.0
    Sartre's phenomenological ontology discloses that understanding consciousness and its mode of being requires an analysis of its relation with other consciousnesses. The primordial manner in which the Other relates to consciousness is through the look. Sartre claims that consciousness tends to adopt a pre-reflective fundamental project that leads it to view the Other as a threat to its pure subjective freedom. This creates a conflictual social relation in which each consciousness tries to objectify the Other to maintain its subjective freedom. (...)
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  30. Tony Street (2000). Avicenna and Tusi on the Contradiction and Conversion of the Absolute. History and Philosophy of Logic 21 (1):45-56.score: 18.0
    Avicenna (d. 1037) and T?s? (d. 1274) have different doctrines on the contradiction and conversion of the absolute proposition. Following Avicenna's presentation of the doctrine in Pointers and reminders, and comparing it with what is given in T?s?'s commentary, allow us to pinpoint a major reason why Avicenna and T?s? have different treatments of the modal syllogistic. Further comparison shows that the syllogistic system Rescher described in his research on Arabic logic more nearly fits T?s? than Avicenna. This in (...)
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  31. Richard Patterson (1990). Conversion Principles and the Basis of Aristotle's Modal Logic. History and Philosophy of Logic 11 (2):151-172.score: 18.0
    Aristotle founds his modal syllogistic, like his plain syllogistic, on a small set of ?perfect? or obviously valid sylligisms. The rest he reduces to those, usually by means of modal conversion principles. These principles are open to more than one reading, however, and they are in fact invalid on one traditional reading (de re), valid on the other (de dicto). It is argued here that this way of framing the contrast is not Aristotelian, and that an interpretation involving modal (...)
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  32. Antonia Soulez & tr McMahon, Melissa (2000). Conversion in Philosophy: Wittgenstein's "Saving Word". Hypatia 15 (4):127-150.score: 18.0
    : Wittgenstein raises the notion of "conversion" in philosophy through his claims that philosophical understanding is a matter of the will rather than the intellect. Soulez examines this notion in Wittgenstein's philosophy through a series of reflections on the aims and methodology of his philosophical "grammar," in relation to comparable models among Wittgenstein's contemporaries (Freud, James) and from the history of philosophy (Saint Augustine, Descartes).
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  33. Rudolf V. van Puymbroeck (2010). Basic Survival Needs and Access to Medicines – Coming to Grips with TRIPS: Conversion + Calculation. Journal of Law, Medicine and Ethics 38 (3):520-549.score: 18.0
    “Access to medicines” is a broad concept. After a review of three authoritative frameworks that help to identify its constitutive components, this essay summarizes the actual situation on the ground in low- and middle-income countries on the basis of recent empirical work. An analysis of survey data from 36 countries concluded that developing countries should promote generic medicines as a key policy option for improving access to medicines. Taking an international perspective to that recommendation, this essay reviews the World Trade (...)
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  34. Angus Fletcher (2005). Francis Bacon's Forms and the Logic of Ramist Conversion. Journal of the History of Philosophy 43 (2):157-169.score: 18.0
    : Despite the historical importance of Francis Bacon's grand vision of science, the doctrine of Form that supports his program of works is now generally agreed to be incoherent. This paper will argue, however, that Bacon's belief in the convertibility of matter gains a previously unacknowledged coherence when approached through the treatment of axiom conversion expressed in Ramus' 1574 Dialectica. Ultimately this will lead to the conclusion that Bacon did not--like most twentieth-century philosophers--see the universe as a collection of (...)
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  35. Tsachi Keren-Paz (2010). Poetic Justice: Why Sex-Slaves Should Be Allowed to Sue Ignorant Clients in Conversion. [REVIEW] Law and Philosophy 29 (3):307-336.score: 18.0
    In this article I argue that clients who purchase commercial sex from forced prostitutes should be strictly liable in tort towards the sex-slaves. Such an approach is both normatively defensible and doctrinally feasible. As I have argued elsewhere, fairness and equality demand that clients compensate sex-slaves even if one refuses to acknowledge that fault is involved in purchasing sex from a prostitute who might be forced. In this article I argue that such strict liability could be grounded in the tort (...)
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  36. Richard Rymarz (2010). Conversion and the New Evangelization: A Perspective From Lonergan. Heythrop Journal 51 (5):753-767.score: 18.0
    A key legacy of the pontificate of Pope John Paul II was the concept of the new evangelization. This, amongst other things, was seen as a response to rising levels of religious indifference especially in countries that share a Western culture. This paper discusses the new evangelization in the light of two seminal ideas from the work of Lonergan, namely conversion and transcendence. It argues that these perspectives help explain and enrich the concept of the new evangelization. The second (...)
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  37. Patrick Giddy (2011). Why Theology Can and Should Be Taught at Secular Universities: Lonergan on Intellectual Conversion. Journal of Philosophy of Education 45 (3):527-543.score: 18.0
    Drawing on Bernard Lonergan's Method in Theology (1972) I argue that theology can be taught because personal knowledge, of which it is an instance, is at the heart of academic inquiry; and it should be taught because critical engagement with basic ways of taking one's life as a whole (religion in a broad sense) furnishes a critique of the typical oversights of contemporary culture. The appropriation of one's subjectivity entails an awareness of an existential dialectic that pushes towards a decisive (...)
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  38. Ejgil Jespersen, Anika A. Jordbru & Egil Martinsen (2008). Conversion Gait Disorder—Meeting Patients in Behaviour, Reuniting Body and Mind. Sport, Ethics and Philosophy 2 (2):185-199.score: 18.0
    The Hospital for Rehabilitation, Stavern, in Norway has treated patients with physical symptoms with no organic cause, so called conversion disorder patients, for over a decade. For four years research on the treatment has been carried out. Patients with conversion disorder seem not to fit in traditional somatic hospitals because their patienthood depends upon psychiatric diagnosis. Ironically, they appear not to belong in psychiatric hospitals because of their physical symptoms. The treatment offered these patients at hospitals for rehabilitation (...)
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  39. Robert J. Cramer, Frank D. Golom, Charles T. LoPresto & Shalene M. Kirkley (2008). Weighing the Evidence: Empirical Assessment and Ethical Implications of Conversion Therapy. Ethics and Behavior 18 (1):93 – 114.score: 18.0
    The American Psychological Association's (APA's) as well as other professional organizations' (e.g., American Psychiatric Association) removal of homosexuality as a mental disorder represented a paradigmatic shift in thinking about exual orientation. Since then, APA (2000) disseminated guidelines for working with lesbian, gay, and bisexual (LGB) clients, and a variety of scholars and researchers alike have advocated affirmative therapeutic interventions with LGB individuals. Despite these efforts, the controversy over treating individuals with LGB orientations using nonaffirmative techniques continues. In this discussion, the (...)
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  40. Struan Jacobs (2003). Two Sources of Michael Polanyi's Prototypal Notion of Incommensurability: Evans-Pritchard on Azande Witchcraft and St Augustine on Conversion. History of the Human Sciences 16 (2):57-76.score: 18.0
    Michael Polanyi argues in Personal Knowledge (1958) that conceptual frameworks involved in major scientific controversies are separated by a `logical gap'. Such frameworks, according to Polanyi (1958: 151), are logically disconnected: their protagonists think differently, use different languages and occupy different worlds. Relinquishing one framework and adopting another, Polanyi's scientist undergoes a `conversion' to a new `faith'. Polanyi, in other words, presaged Kuhn and Feyerabend's concept of incommensurability. To what influences was Polanyi subject as he developed his concept of (...)
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  41. Aaron C. T. Smith & Bob Stewart (2011). Becoming Believers: Studying the Conversion Process From Within. Zygon 46 (4):806-834.score: 18.0
    Abstract Employing an extended case method ethnography (Burawoy 1998), the researcher joined five new members forming a spiritualist's group under the leadership of an experienced advocate. Over a period of eighteen months, the researcher attended all the group's activities and events. Data were collected to reflexively interrogate the process theory of conversion proposed by Lewis Rambo (1993). The data revealed conversion to be a multifaceted and dynamic process of cognitive change, mediated by structural, and contextual forces. The results (...)
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  42. Roger A. Ward (2004). Conversion in American Philosophy: Exploring the Practice of Transformation. Fordham University Press.score: 18.0
    In this fresh, provocative account of the American philosophical tradition, Roger Ward explores the work of key thinkers through an innovative and counterintuitive lens: religious conversion. From Jonathan Edwards to Cornel West, Ward threads the history of American thought into an extended, multivalent encounter with the religious experience. Looking at Dewey, James, Peirce, Rorty, Corrington, and other thinkers, Ward demonstrates that religious themes have deeply influenced the development of American philosophy.This innovative reading of the American philosophical tradition will be (...)
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  43. Bruce N. Waller (1992). Moral Conversion Without Moral Realism. Southern Journal of Philosophy 30 (3):129-137.score: 18.0
    People occasionally change their moral beliefs and principles, and they may experience such changes as occurring independently of their wishes. Moral realists argue that this phenomenon of moral conversion is evidence for moral realism, and against noncognitivism. However, contemporary noncognitivists can acknowledge such changes--including changes "against our wills"--and can account for the changes in a simpler and more plausible manner. If moral realism posits real moral facts to account for moral conversion the result will be an extreme and (...)
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  44. Paul Thom (1982). Conversion of Propositions Containing Singular or Quantified Terms in Pseudo-Scotus. History and Philosophy of Logic 3 (2):129-149.score: 18.0
    A formal analysis is offered of Pseudo-Scotus's theory of the conversion of (i) propositions containing singular terms (including propositions with a singular term as predicate): and (ii) propositions with a quantified predicate. An attempt is made to steer a middle course between using the Aristotelian logic as a framework for the analysis, and using a Fregean framework.
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  45. Rick Statman (2007). On the Complexity of Alpha Conversion. Journal of Symbolic Logic 72 (4):1197 - 1203.score: 18.0
    We consider three problems concerning alpha conversion of closed terms (combinators). (1) Given a combinator M find the an alpha convert of M with a smallest number of distinct variables. (2) Given two alpha convertible combinators M and N find a shortest alpha conversion of M to N. (3) Given two alpha convertible combinators M and N find an alpha conversion of M to N which uses the smallest number of variables possible along the way. We obtain (...)
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  46. Nikolaus Wandinger (2007). Drama and Conversion: Raymund Schwager's Dramatic Theology as an Exercise of Bernard Lonergan's Functional Specialty of Foundations. Revista Portuguesa de Filosofia 63 (4):1203 - 1222.score: 18.0
    Raymund Schwager SJ suggested a dramatic way of looking at the Christ event, as recorded in the New Testament, in order to clarify the meaning of it and provide a coherent picture. Bernard Lonergan SJ developed a theological methodology for our day. In this article, the author tries to determine how Schwager's approach relates to Lonergan's methodology. He wants to investigate the question: what functional specialty is Schwager engaged in in his main work? The answer shall be that this is (...)
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  47. Elisabet Engdahl (1982). A Note on the Use of Lamda Conversion in Generalized Phrase Structure Grammars. Linguistics and Philosophy 4 (4):505 - 515.score: 18.0
    The restrictive grammatical format suggested in GPSG provides an extremely interesting alternative to transformational approaches to grammar. However, we have seen that the way the grammar is currently organized, it will in certain cases fail to give the correct interpretation to sentences with displaced constituents. Whenever a left or rightward displaced constituent contains an element that can stand in an anaphoric relation with some other element in the sentence, i.e. contains a quantifier or a pronoun, the semantic rules as given (...)
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  48. Anika A. Jordbru, Ejgil Jespersen & Egil Martinsen (2008). Conversion Gait Disordermeeting Patients in Behaviour, Reuniting Body and Mind. Sport, Ethics and Philosophy 2 (2):185 – 199.score: 18.0
    The Hospital for Rehabilitation, Stavern, in Norway has treated patients with physical symptoms with no organic cause, so called conversion disorder patients, for over a decade. For four years research on the treatment has been carried out. Patients with conversion disorder seem not to fit in traditional somatic hospitals because their patienthood depends upon psychiatric diagnosis. Ironically, they appear not to belong in psychiatric hospitals because of their physical symptoms. The treatment offered these patients at hospitals for rehabilitation (...)
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  49. Lynn Bridgers & John R. Snarey (2003). From Father to Son: Generative Care and Gradual Conversion in William James's Writing ofThe Varieties. Journal of Moral Education 32 (4):329-340.score: 18.0
    Using a historical and biographical, then developmental, approach, this article examines William James's spiritual family history by reviewing key events in the life of his father, Henry James, Sr. It pays particular attention to Henry Sr's tumultuous relationship with his own father, William James of Albany, and Henry Sr's subsequent conversion to the religious thought of Emmanuel Swedenborg. James's writing of The Varieties of Religious Experience can be seen as integral to his moral and religious development; that is, it (...)
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  50. David Hay (1999). Psychologists Interpreting Conversion: Two American Forerunners of the Hermeneutics of Suspicion. History of the Human Sciences 12 (1):55-72.score: 18.0
    Because of the importance of Puritanism in its history, one of the forms taken by religious Angst at the end of the 19th century in New England was uneasiness about the psychological nature and validity of the conversion experience. Apart from William James and G. Stanley Hall, the leading psychologists who investigated this phenomenon were Edwin Starbuck and James Leuba. Each had a different personal stance with regard to the plausibility of religious belief. In practice their differences of opinion (...)
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