Search results for 'Craig Nation' (try it on Scholar)

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  1.  4
    William J. Gavin, Craig Nation & Tom Rockmore (1989). Reviews. [REVIEW] Studies in East European Thought 38 (2):275-277.
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  2. Craig A. Carter, Stanley Hauerwas, Chris K. Huebner, Harry J. Huebner, Mark Thiessen Nation & Ben C. Ollenburger (2005). The Politics of the Cross: The Theology and Ethics of John Howard Yoder. Journal of Religious Ethics 33 (1):139-174.
    In his landmark monograph, "The Politics of Jesus", John Howard Yoder challenged mainstream Christian social ethics by arguing that the New Testament account of Jesus's founding of a messianic community entails a normative politics, not only for early Christianity but for the contemporary church. This challenge is further elaborated in several important posthumous publications, especially "Preface to Theology", in which Yoder examines the development of early Christology with attention to its political and ethical implications, and "The Jewish-Christian Schism Revisited", Yoder's (...)
     
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  3.  3
    Stanley Hauerwas, Daniel Umbel, Anthony Siegrist, Mark Nation & Jennifer Moberly (2015). Book Review: Mark Thiessen Nation, Anthony G. Siegrist and Daniel P. Umbel, with Foreword by Stanley Hauerwas, Bonhoeffer the Assassin? Challenging the Myth, Recovering His Call to Peacemaking. [REVIEW] Studies in Christian Ethics 28 (2):248-251.
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  4.  32
    William Lane Craig (2005). Is “Craig's Contentious Suggestion” Really so Implausible? Faith and Philosophy 22 (3):358-362.
    Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, boldest (...)
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  5.  3
    William Lane Craig (1989). ‘Nice Soft Facts’: Fischer on Foreknowledge: William Lane Craig. Religious Studies 25 (2):235-246.
    During the last several years, philosophers of religion have witnessed a long-drawn debate between Nelson Pike and John Fischer on the problems of theological fatalism, Fischer claiming in his most recent contribution to have proved that even if God's past beliefs are ‘nice soft facts’, still theological fatalism cannot be averted. Unfortunately, this debate has not – at least it seems to this observer – served substantially either to clarify the issues involved or to move toward a resolution of the (...)
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  6.  17
    William Lane Craig (2005). Is “Craig's Contentious Suggestion” Really so Implausible? Faith and Philosophy 22 (3):358-362.
    Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, boldest (...)
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  7.  8
    David M. Craig (2003). Comment by David M. Craig. Journal of Religious Ethics 31 (1):153-158.
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  8. William Craig (1971). Review: Aubert Daigneault, Freedom in Polyadic Algebras and Two Theorems of Beth and Craig; Aubert Daigneault, On Automorphisms of Polyadic Algebras. [REVIEW] Journal of Symbolic Logic 36 (2):337-338.
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  9.  2
    Craig Hovey (2007). John Howard Yoder: Mennonite Patience, Evangelical Witness, Catholic Convictions – By Mark Thiessen Nation. Modern Theology 23 (3):471-474.
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  10.  6
    Russell W. Dumke (forthcoming). A Pantheist in Spite of Himself: Craig, Hegel, and Divine Infinity. International Journal for Philosophy of Religion:1-15.
    In his 2006 paper `Pantheists in Spite of Themselves: God and Infinity in Contemporary Theology,’ William Lane Craig examines the work of Wolfhart Pannenberg, Philip Clayton, and F. LeRon Shults, whose conceptions of God are influenced by Hegel. Craig shows that these thinkers’ Hegelian formulations lead to monism, despite their attempts to avoid it. He then attempts to refute Hegelian thinking by appealing to Cantor. I argue that that this refutation fails because Cantor and Hegel are far more (...)
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  11. Graham Oppy (1995). Professor William Craig's Criticisms of Critiques of Kalam Cosmological Arguments By Paul Davies, Stephen Hawking, and Adolf Grunbaum. Faith and Philosophy 12 (2):237-250.
    Kalam cosmological arguments have recently been the subject of criticisms, at least inter alia, by physicists---Paul Davies, Stephen Hawking---and philosophers of science---Adolf Grunbaum. In a series of recent articles, William Craig has attempted to show that these criticisms are “superficial, iII-conceived, and based on misunderstanding.” I argue that, while some of the discussion of Davies and Hawking is not philosophically sophisticated, the points raised by Davies, Hawking and Grunbaum do suffice to undermine the dialectical efficacy of kalam (...)
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  12.  63
    Christian List (1999). Craig's Theorem and the Empirical Underdetermination Thesis Reassessed. Disputatio 7:28-39.
    This paper reassesses the question of whether Craig’s theorem poses a challenge to Quine's empirical underdetermination thesis. It will be demonstrated that Quine’s account of this issue in his paper “Empirically Equivalent Systems of the World” (1975) is flawed and that Quine makes too strong a concession to the Craigian challenge. It will further be pointed out that Craig’s theorem would threaten the empirical underdetermination thesis only if the set of all relevant observation conditionals could be shown to (...)
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  13.  2
    Sofiane Baba & Raufflet (2016). Reconstruire des relations : Hydro-Québec et la Nation crie. Éthique Publique 18 (1).
    Cet article porte sur la reconstruction des relations entre Hydro-Québec et la Nation crie de 1994 à 2015. En 1994, le report sine die du projet hydroélectrique de Grande-Baleine par le premier ministre Jacques Parizeau marque à la fois une « victoire » pour les Cris opposés à ce projet et le paroxysme du conflit entre ces derniers et Hydro-Québec. Par contraste, deux décennies plus tard, en 2015, les deux parties s’accordent à décrire comme excellentes et constructives les relations (...)
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  14.  61
    Yusef Waghid (2009). Patriotism and Democratic Citizenship Education in South Africa: On the (Im) Possibility of Reconciliation and Nation Building. Educational Philosophy and Theory 41 (4):399-409.
    In this article, I shall evaluate critically the democratic citizenship education project in South Africa to ascertain whether the patriotic sentiments expressed in the Manifesto on Values, Education and Democracy (2001) are in conflict with the achievement of reconciliation and nation building (specifically peace and friendship) after decades of apartheid rule. My first argument is that, although it seems as if the teaching of patriotism through the Department of Education's democratic citizenship agenda in South African schools is a laudable (...)
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  15.  13
    Sakaé Fuchino, Stefan Geschke & Lajos Soukupe (2001). On the Weak Freese–Nation Property of ?(Ω). Archive for Mathematical Logic 40 (6):425-435.
    Continuing [6], [8] and [16], we study the consequences of the weak Freese-Nation property of (?(ω),⊆). Under this assumption, we prove that most of the known cardinal invariants including all of those appearing in Cichoń's diagram take the same value as in the corresponding Cohen model. Using this principle we could also strengthen two results of W. Just about cardinal sequences of superatomic Boolean algebras in a Cohen model. These results show that the weak Freese-Nation property of (?(ω),⊆) (...)
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  16.  17
    Michael S. Jones (2015). Does Cognitive Humility Lead to Religious Tolerance? Reflections on Craig Versus Quinn. International Journal for Philosophy of Religion 78 (1):73-89.
    We’ve all heard the familiar saying, “ignorance is bliss.” It may also be true that “ignorance is intolerant.” But it seems to be at least sometimes true that intolerance is produced by something else: overconfidence in the truthfulness of one’s own opinions. Awareness of and avoidance of such overconfidence may be a path towards tolerating those with whom one disagrees. And this could be true in religion as well as in other areas of belief. In his 2005 article “On Religious (...)
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  17.  4
    Zoran Obrenovic (2002). Nation State and the Challenge of Globalization: Project Draft. Filozofija I Društvo 19:77-101.
    This project draft discusses the issues facing a nation state in the dynamic processes of globalization. First, the term globalization is tentatively defined as a decentralized process of condensation and homogenization of space and time. Then, the ambivalent structure of the globalization discourse, i.e. its semantic and pragmatic dimensions, are shown. The neo-liberal viewpoint is explored of the erosion and weakening of the nation state within the global capitalist power, both in terms of its traditional functions, and in (...)
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  18.  14
    Feliz Molina (2013). Readymades in the Social Sphere: An Interview with Daniel Peltz. Continent 3 (1):17-24.
    Since 2008 I have been closely following the conceptual/performance/video work of Daniel Peltz. Gently rendered through media installation, ethnographic, and performance strategies, Peltz’s work reverently and warmly engages the inner workings of social systems, leaving elegant rips and tears in any given socio/cultural quilt. He engages readymades (of social and media constructions) and uses what are identified as interruptionist/interventionist strategies to disrupt parts of an existing social system, thus allowing for something other to emerge. Like the stereoscope that requires (...)
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  19.  13
    Graham Oppy (1995). Kalām Cosmological Arguments: Reply to Professor Craig. [REVIEW] Sophia 34 (2):15-29.
    This paper is a reply to Professor William Lane Craig's “Graham Oppy On The kalām Cosmological Argument” Sophia 32.1, 1993, pp. 1–11. Further references to the literature are contained therein.
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  20. Bruce Reichenbach (1981). William Lane Craig: "The Kalam Cosmological Argument". [REVIEW] The Thomist 45 (2):338.
    Reviews William Craig's book, "The Kalam Cosmological Argument," which first gives the Islamic background to the kalam argument and then develops Craig's own modernization of the argument, using both philosophical and scientific sources.
     
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  21.  2
    Lorraine Weir (2016). “Oral Tradition” as Legal Fiction: The Challenge of Dechen Ts’Edilhtan in Tsilhqot’in Nation V. British Columbia. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (1):159-189.
    Often understood as synonymous with “oral history” in Indigenous title and rights cases in Canada, “oral tradition” as theorized by Jan Vansina is complexly imbricated in the European genealogy of “scientific history” and the archival science of Diplomatics with roots in the development of property law and memory from the time of Justinian. Focusing on Tsilhqot’in Nation v. British Columbia, which resulted in the first declaration of Aboriginal title in Canada, this paper will discuss Tsilhqot’in law in the context (...)
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  22.  4
    Adriana Zaharijevic (2008). From the Rights of Man to the Human Rights: Man - Nation - Humanity. Filozofija I Društvo 19 (1):111-151.
    The insistence on the fact that human rights and the rights of man are not one and the same, which could be deduced from the notion of man common to both terms, is the key thesis of this text. By developing this motive, I try to determine the following: that the notion of man, by definition inclusive and abstractly non-discriminative term, is in fact established on tacit exclusions in the time of its inception , and it was only upon these (...)
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  23.  4
    Romina Surugiu (2010). Nae Ionescu on Democracy, Individuality, Leadership and Nation Philosophical (Re)Sources for a Right-Wing Ideology. Journal for the Study of Religions and Ideologies 8 (23):68-81.
    Nae Ionescu is one of the most influential and controversial Romanian thinkers. The present article explores a less used perspective in studying Nae Ionescu’s philosophical, political and journalistic activity: the philosophical roots of his major political ideas. The anti-democratic position of Nae Ionescu was, theoretically explained, by the criticism to Rene Descartes and J.J. Rousseau’s ideas. The individual is supposed to be an instrument of history and nation. Any individualizing tendency is allegedly a betrayal to the nation. Moreover, (...)
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  24.  2
    Csilla Czimbalmos (2010). Using Literature as a Strategy for Nation Building: A Case Study From Nigeria. Journal for the Study of Religions and Ideologies 3 (9):78-93.
    What my article attempts to articulate is the role of literature in constructing, ́inventinga national identities that are the base for the claims of a nationís existence. To achieve this, I first provide a short definition of the concepts of nation-building and na- tional identity. I argue that literature is an important tool in the process of building a nation and creating a national identity. I further focus on the writings of Chinua Achebe, a 20th Century Nigerian author, (...)
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  25.  2
    Levente Salat (2010). Statul-natiune si provocarile diversitatii/ The Nation-State and the Challenges of Diversity. Journal for the Study of Religions and Ideologies 4 (10):4-11.
    The author discusses and critically questions the historical development of the nation-state – the „success story” of the last three hundred years. Its fundamental ideas are embraced both by the common mentality regarding the role of the state and the theory of international relations, which recognizes the nation-states as legitimate actors on the stage of international politics. The main challenges toward this model are, in the author’s view, the process of globalization and the reality of diversity (ethnic and (...)
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  26.  2
    Sergiu Miscoiu (2010). Liberalism Against the Nation: A False Hypothesis of Historical Analysis. Journal for the Study of Religions and Ideologies 4 (12):49-55.
    The main objective of this essay is to offer an answer to the following question: Is there a scientific ground for the theory of the historical opposition between liberalism and the nation? In order to answer this question, this essay is organised in three parts. The first part identifies the position of the nation within the classical liberal discourse; the second identifies the crucial moment of the 1950’s as the precise period in which a major change in the (...)
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  27.  1
    Norihiro Kamide (2011). Notes on Craig Interpolation for LJ with Strong Negation. Mathematical Logic Quarterly 57 (4):395-399.
    The Craig interpolation theorem is shown for an extended LJ with strong negation. A new simple proof of this theorem is obtained. © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim.
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  28.  98
    Bernard Yack (1996). The Myth of the Civic Nation. Critical Review 10 (2):193-211.
    Abstract The idea of a purely civic nationalism has attracted Western scholars, most of whom rightly disdain the myths that sustain ethnonationalist theories of political community. Civic nationalism is particularly attractive to many Americans, whose peculiar national heritage encourages the delusion that their mutual association is based solely on consciously chosen principles. But this idea misrepresents political reality as surely as the ethnonationalist myths it is designed to combat. And propagating a new political myth is an especially inappropriate way of (...)
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  29. Susanna Maria Taraschi (2010). Paterson, Craig: Assisted Suicide and Euthanasia: A Natural Law Ethics Approach. [REVIEW] Theoretical Medicine and Bioethics 31 (3):245-247.
  30. Graham Oppy (1995). Reply to Professor Craig. Sophia 34 (2):15-29.
    I hold that the considerations adduced in kalam cosmological arguments do not embody reasons for reflective atheists and agnostics to embrace the conclusion of those arguments, viz. that the universe had a cause of its existence. I do not claim to be able to show that reflective theists could not reasonably believe that those arguments are sound; indeed, I am prepared to concede that it is epistemically possible that the arguments procede validly from true premises. However, I am prepared to (...)
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  31.  7
    Dan Lainer-Vos (2014). Israel in the Poconos: Simulating the Nation in a Zionist Summer Camp. Theory and Society 43 (1):91-116.
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  32.  57
    Anthony C. Genova (1991). Craig on Davidson: A Thumbnail Refutation. Analysis (October) 195 (October):195-198.
  33.  15
    Alina Stoica (2011). Silviu Dragomir on Belief and Nation. Journal for the Study of Religions and Ideologies 9 (27):332-336.
    Review of Sorin Şipoş, Silviu Dragomir – istoric, (Oradea: Editura Universităţii din Oradea and Chişinău: Editura Cartdidact, 2009), 547 p.
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  34.  6
    Pier Paolo Portinaro (2011). Questioning Cosmopolitanism: The Political Philosophy Beyond the Nation-State. Rivista di Filosofia 102 (1):3-28.
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  35.  3
    Sandu Frunza (2010). Statul national si politicile multiculturale/ The Nation-State and Multicultural Policies. Journal for the Study of Religions and Ideologies 2 (5):48-72.
    Various authors emphasize an important aspect of the secular context of the contemporary world: the transfer of symbolic power from religion to political ideologies. National ideology enjoys a particular place. In the circumstance of cohabitation between religious minorities and the majority within a national state, solutions must be found that ensure the ground for religious pluralism and freedom. The paper in question aims at analyzing the prerequisites that will render possible cohabitation and mutual recognition between the minority groups and the (...)
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  36.  8
    Noor Hazlina Ahmad & T. Ramayah (2012). Does the Notion of 'Doing Well by Doing Good' Prevail Among Entrepreneurial Ventures in a Developing Nation? Journal of Business Ethics 106 (4):479-490.
    The rise in ethical and social responsibility awareness in contemporary businesses has led to assumptions that the associated behaviours would enable competitive advantage to be attained as a firm distinguishes itself from its competitors through such practices. This paper reports on a study conducted on the prevalence of such practices among entrepreneurial ventures in an emerging economy (Malaysia), and the effect of such practices on both financial and non-financial performance. A sequential inter-method mixing design was employed in which during stage (...)
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  37. Patricia Hill Collins (1998). It's All in the Family: Intersections of Gender, Race, and Nation. Hypatia 13 (3):62 - 82.
    Intersectionality has attracted substantial scholarly attention in the 1990s. Rather than examining gender, race, class, and nation as distinctive social hierarchies, intersectionality examines how they mutually construct one another. I explore how the traditional family ideal functions as a privileged exemplar of intersectionality in the United States. Each of its six dimensions demonstrates specific connections between family as a gendered system of social organization, racial ideas and practices, and constructions of U.S. national identity.
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  38. Joshua Landy (2008). A Nation of Madame Bovarys : On the Possibility and Desirability of Moral Improvement Through Fiction. In Garry Hagberg (ed.), Art and Ethical Criticism. Blackwell Pub. 63--94.
    "A Nation of Madame Bovarys" rebuts the notion that literature improves its readers morally, whether: (1) by imparting instruction, (2) by eliciting empathy for nonparochial groups, or (3) by forcibly fine-tuning our capacity to navigate difficult ethical waters. Taking Geoffrey Chaucer’s ’Nun’s Priest’s Tale’ as its test case, it argues that the positions taken by Nussbaum, Booth, Rorty, et al. -- also including the "imaginative resistance" position -- are vastly overblown; that empathy is unreliable as a guide to moral (...)
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  39. Vlasta Jalusic (2007). Organized Innocence and Exclusion:" Nation-States" in the Aftermath of War and Collective Crime. Social Research: An International Quarterly 74 (4):1173-1200.
    This paper offers a tentative analysis of some problematic "post-totalitarian" elements that can be found in the processes of establishment of the post-Yugoslav nation-states and have their origin in the time before, during, and after the period of wars and collective crimes. "With a little help" from Arendt, it asks questions about some features of the new post-war communities and their nation-states, such as the following: Why are they based on ideologies of non-responsibility for the past and on (...)
     
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  40. Dorit Naaman (2008). Unruly Daughters to Mother Nation: Palestinian and Israeli First-Person Films. Hypatia 23 (2):pp. 17-32.
    This article examines the Israeli documentary My Land Zion and the Palestinian documentary Paradise Lost. Both films are critical autobiographical texts and in both, the woman filmmaker negotiates her emotional and ideological ties with her culture, history, and nation. Naaman proposes that by using the autobiographical genre and by engaging emotionally as well as rationally, the women filmmakers discussed offer a particular gendered position rebelliously outside nationalism and the place of women within it.
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  41.  27
    Arash Abizadeh (2002). Does Liberal Democracy Presuppose a Cultural Nation? Four Arguments. American Political Science Review 96 (3):495-509.
    This paper subjects to critical analysis four common arguments in the sociopolitical theory literature supporting the cultural nationalist thesis that liberal democracy is viable only against the background of a single national public culture: the arguments that (1) social integration in a liberal democracy requires shared norms and beliefs (Schnapper); (2) the levels of trust that democratic politics requires can be attained only among conationals (Miller); (3) democratic deliberation requires communicational transparency, possible in turn only within a shared national public (...)
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  42. Graham Oppy (1991). Craig, Mackie, and the Kalam Cosmological Argument. Religious Studies 27 (2):189 - 197.
    In ‘Professor Mackie and the Kalam Cosmological Argument’ , 367–75), Professor William Lane Craig undertakes to demonstrate that J. L. Mackie's analysis of the kalam cosmological argument in The Miracle of Theism is ‘superficial’, and that Mackie ‘has failed to provide any compelling or even intuitively appealing objection against the argument’ . I disagree with Craig's judgement; for it seems to me that the considerations which Mackie advances do serve to refute the kalam cosmological argument. Consequently, the purpose (...)
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  43.  15
    Răzvan Diaconescu (2004). An Institution-Independent Proof of Craig Interpolation Theorem. Studia Logica 77 (1):59 - 79.
    We formulate a general institution-independent (i.e. independent of the details of the actual logic formalised as institution) version of the Craig Interpolation Theorem and prove it in dependence of Birkhoff-style axiomatizability properties of the actual logic.We formalise Birkhoff-style axiomatizability within the general abstract model theoretic framework of institution theory by the novel concept of Birkhoff institution.
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  44.  26
    Enrico Marchioni & George Metcalfe (2012). Craig Interpolation for Semilinear Substructural Logics. Mathematical Logic Quarterly 58 (6):468-481.
    The Craig interpolation property is investigated for substructural logics whose algebraic semantics are varieties of semilinear pointed commutative residuated lattices. It is shown that Craig interpolation fails for certain classes of these logics with weakening if the corresponding algebras are not idempotent. A complete characterization is then given of axiomatic extensions of the “R-mingle with unit” logic that have the Craig interpolation property. This latter characterization is obtained using a model-theoretic quantifier elimination strategy to determine the varieties (...)
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  45.  20
    Valentin Goranko (1985). The Craig Interpolation Theorem for Prepositional Logics with Strong Negation. Studia Logica 44 (3):291 - 317.
    This paper deals with, prepositional calculi with strong negation (N-logics) in which the Craig interpolation theorem holds. N-logics are defined to be axiomatic strengthenings of the intuitionistic calculus enriched with a unary connective called strong negation. There exists continuum of N-logics, but the Craig interpolation theorem holds only in 14 of them.
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  46. Thomas W. Smythe & Michael Rectenwald (2011). Craig on God and Morality. International Philosophical Quarterly 51 (203):331 - 338.
    In this paper we critically evaluate an argument put forward by William Lane Craig for the existence of God based on the assumption that if there were no God, there could be no objective morality. Contrary to Craig, we show that there are some necessary moral truths and objective moral reasoning that holds up whether there is a God or not. We go on to argue that religious faith, when taken alone and without reason or evidence, actually risks (...)
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  47.  51
    Wes Morriston (2002). Craig on the Actual Infinite. Religious Studies 38 (2):147-166.
    In a series of much discussed articles and books, William Lane Craig defends the view that the past could not consist in a beginningless series of events. In the present paper, I cast a critical eye on just one part of Craig's case for the finitude of the past – viz. his philosophical argument against the possibility of actually infinite sets of objects in the ‘real world’. I shall try to show that this argument is unsuccessful. I shall (...)
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  48. Michael Naas (2006). "One Nation … Indivisible": Jacques Derrida on the Autoimmunity of Democracy and the Sovereignty of God. Research in Phenomenology 36 (1):15-44.
    During the final decade of his life, Jacques Derrida came to use the trope of autoimmunity with greater and greater frequency. Indeed it today appears that autoimmunity was to have been the last iteration of what for more than forty years Derrida called deconstruction. This essay looks at the consequences of this terminological shift for our understanding not only of Derrida's final works (such as Rogues) but of his entire corpus. By taking up a term from the biological sciences that (...)
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  49. Wayne Norman (2006). Negotiating Nationalism: Nation-Building, Federalism, and Secession in the Multinational State. OUP Oxford.
    In a world with at least three times as many nations as states, what are the limits of legitimate nation-building? How can national self-determination be coordinated within a federal system? This book provides one of the most extensive discussions to date on the ethics of nation-building and the nature and justification of federal systems.
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  50.  40
    Gary Slater (2013). Levinas and James: Toward a Pragmatic Phenomenology by Megan Craig (Review). American Journal of Theology and Philosophy 34 (3):296-299.
    Marcel Proust once wrote: “truth will be attained . . . when [the writer] takes two different objects, states the connection between them . . . and encloses them in the necessary links of a well-wrought style . . . within a metaphor.” Inspired in part by Henri Bergson (1859–1941), whom Megan Craig’s Levinas and James identifies as the primary link between William James (1842–1910) and Emmanuel Levinas (1906–1995), Proust’s words might well apply to Craig’s own book, which (...)
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