Search results for 'Daniel A. Augsburger' (try it on Scholar)

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  1. Daniel A. Augsburger (1987). Calvin and the Sixth Commandment. In Peter De Klerk (ed.), Calvin and Christian Ethics: Papers and Responses Presented at the Fifth Colloquium on Calvin & Calvin Studies Sponsored by the Calvin Studies Society Held at the Calvin Theological Seminary, Grand Rapids, Michigan, on May 8 and 9, 1985. Calvin Studies Society
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  2.  12
    Daniel Gibson, Benders G., A. Gwynedd, Cynthia Andrews-Pfannkoch, Evgeniya Denisova, Baden-Tillson A., Zaveri Holly, Stockwell Jayshree, B. Timothy, Anushka Brownley, David Thomas, Algire W., A. Mikkel, Chuck Merryman, Lei Young, Vladimir Noskov, Glass N., I. John, J. Craig Venter, Clyde Hutchison, Smith A. & O. Hamilton (2008). Complete Chemical Synthesis, Assembly, and Cloning of a Mycoplasma Genitalium Genome. Science 319 (5867):1215--1220.
    We have synthesized a 582,970-base pair Mycoplasma genitalium genome. This synthetic genome, named M. genitalium JCVI-1.0, contains all the genes of wild-type M. genitalium G37 except MG408, which was disrupted by an antibiotic marker to block pathogenicity and to allow for selection. To identify the genome as synthetic, we inserted "watermarks" at intergenic sites known to tolerate transposon insertions. Overlapping "cassettes" of 5 to 7 kilobases (kb), assembled from chemically synthesized oligonucleotides, were joined by in vitro recombination to produce intermediate (...)
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  3.  22
    Paul A. Klaczynski & David B. Daniel (2005). Individual Differences in Conditional Reasoning: A Dual-Process Account. Thinking and Reasoning 11 (4):305 – 325.
    Dual-process theories of conditional reasoning predict that relationships among four basic logical forms, and to intellectual ability and thinking predictions, are most evident when conflict arises between experiential and analytic processing (e.g., Stanovich & West, 2000). To test these predictions, 210 undergraduates were presented with conditionals for which the consequents were either weakly or strongly associated with alternative antecedents (i.e., WA and SA problems, respectively). Consistent with predictions, modus ponens inferences were not related to inferences on the uncertain forms (affirmation (...)
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    Michael E. Daniel (2014). My Door is Always Open: A Conversation on Faith, Hope and the Church in a Time of Change [Book Review]. Australasian Catholic Record, The 91 (4):516.
    Daniel, Michael E Review of: My door is always open: A conversation on faith, hope and the church in a time of change, by Pope Francis with Antonio Spadaro, trans. Shaun Whiteside, London: Bloomsbury, 2014, pp. 172, $30.00.
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  5.  4
    Michael E. Daniel (2012). Benedict XVI: A Guide for the Perplexed [Book Review]. The Australasian Catholic Record 89 (1):123.
    Daniel, Michael E Review(s) of: Benedict XVI: A guide for the perplexed, by Tracey Rowland, London: T and T Clark International, 2010, pp.160, $29.95.
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  6.  8
    A. M. Daniel (1909). Herculaneum Herculaneum—Past, Present, and Future. By Charles Waldstein, Litt. D., Ph.D., London: Macmillan & Co., 1908. 8vo. LL.D., and Leonard Shoobridge, M.A. Pp. Xxii, 324. 59 Illustrations. 2u.Net. Buried Herculaneum. By Ethel Ross Barker. London: Adam and Charles Black, 1908. 8vo. Xvi, 253. Nine Plans and 64 Plates. 7.1. 6d. [REVIEW] The Classical Review 23 (08):267-268.
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    William A. Appleton, Roger Sessions, Stuart Piggott & Glyn E. Daniel (1952). A Cycle of Cathay. The Chinese Vogue in England During the Seventeenth and Elighteenth Centuries. Journal of Aesthetics and Art Criticism 10 (3):288-289.
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  8.  91
    Joshua Daniel (2013). Toward a Perfectionist Liberal Theology: Reading H. Richard Niebuhr Through Stanley Cavell. American Journal of Theology and Philosophy 34 (2):97-116.
    This essay responds to the contemporary anxiety in theology over the relationship between Christian and non-Christian discourse. My argument proceeds as follows. First, I construe the debate between liberal and postliberal theology as turning on the wrestle between the idiosyncrasy and intelligibility of Christian discourse. While the liberal tradition insists that Christian discourse can be rendered intelligible to non-Christian forms of thought and life, and so can contribute to the flourishing of a shared social life, postliberal critics worry that this (...)
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  9.  63
    Stephen H. Daniel (2013). Berkeley's Doctrine of Mind and the “Black List Hypothesis”: A Dialogue. Southern Journal of Philosophy 51 (1):24-41.
    Clues about what Berkeley was planning to say about mind in his now-lost second volume of the Principles seem to abound in his Notebooks. However, commentators have been reluctant to use his unpublished entries to explicate his remarks about spiritual substances in the Principles and Dialogues for three reasons. First, it has proven difficult to reconcile the seemingly Humean bundle theory of the self in the Notebooks with Berkeley's published characterization of spirits as “active beings or principles.” Second, the fact (...)
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  10.  18
    Stephen L. Daniel (1994). Hermeneutical Clinical Ethics: A Commentary. Theoretical Medicine and Bioethics 15 (2).
    Essays by Thomasma and ten Have recommend hermeneutical clinical ethics. The use Thomasma makes of hermeneutics is not radical enough because it leaves out basic interpretation of clinical practice and focuses narrowly on ethical principles and rules. Ten Have, while failing to notice that the hyperreality of clinical ethics is a feature of all language, rightly distinguishes four characteristic parameters of a thoroughgoing interpretive clinical ethics: experience, attitudes and emotions, community, and ambiguity. Suggestions are made for implementing hermeneutical ethics in (...)
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  11.  23
    Stephen L. Daniel (1986). The Patient as Text: A Model of Clinical Hermeneutics. Theoretical Medicine and Bioethics 7 (2).
    The art of interpretation has traditionally been an integral part of medical practice, but little attention has been devoted to its theory. Hermeneutics or the study of interpretation has grown as a methodological interest primarily within the humanities. Borrowing from the medieval fourfold sense of scripture, which organizes interpretive activity both logically and comprehensively, I propose a hermeneutical model of clinical decision-making. According to the model, a patient is analogous to a literary text which may be interpreted on four levels: (...)
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  12.  14
    Joshua L. Daniel (2013). Robust Liberalism: H. Richard Niebuhr and the Ethics of American Public Life by Timothy A. Beach-Verhey (Review). American Journal of Theology and Philosophy 34 (2):189-192.
    Those most intimate with the works of H. Richard Niebuhr, who return to them time after time for theological and ethical sustenance, know that they exemplify a more interesting thinker than his brother, Reinhold. Of course, Reinhold was and remains the more public figure, read seriously in his time by politicians and theologians, celebrated by our current president, and enjoying renewed scholarly interest resulting in new editions of out-of-print works and a number of critical studies. Meanwhile, H. Richard continues to (...)
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    M. Daniel (2011). Bedside Resource Stewardship in Disasters: A Provider's Dilemma Practicing in an Ethical Gap. Journal of Clinical Ethics 23 (4):331-335.
    During disasters, clinicians may be forced to play dual roles, as both a provider and an allocator of scarce resources. At present, a clear framework to govern resource stewardship at the bedside is lacking. Clinicians who find themselves practicing in this ethical gap between clinical and public health ethics can experience significant moral distress. One provider describes her experience allocating an oxygen tank in the intensive care unit at a hospital in Port-au-Prince, Haiti, immediately following the 2010 earthquake. Using (...)
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  14. Marie-France Daniel (2013). Relativism: A Threshold for Pupils to Cross in Order to Become Dialogical Critical Thinkers. Childhood and Philosophy 9:43-62.
    According to a number of international organizations such as UNESCO, the development of critical thinking is fundamental in youth education. In general, critical thinking is recognized as thinking that doubts and evaluates principles and facts. We define it as essentially dialogical, in other words constructive and responsible. And we maintain that its development is essential to help youngsters make enlightened decisions and adequately face up to the challenges of everyday living. Our recent analyses of exchanges among pupils who benefited from (...)
     
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  15.  75
    Steven G. Daniel (1998). A Defence of Papineau and Mental Causes. Analysis 58 (2):139-145.
  16.  3
    R. W. Daniel & P. J. Sijpesteijn (1988). Remarks on a Magical Inscription. Journal of the Warburg and Courtauld Institutes 51:169.
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  17.  3
    Jessica Henderson Daniel (1994). Brief Commentaries: Exclusion and Emphasis Reframed as a Matter of Ethics. Ethics and Behavior 4 (3):229 – 235.
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  18. John M. DePoe (2013). RoboMary, Blue Banana Tricks, and the Metaphysics of Consciousness: A Critique of Daniel Dennett's Apology for Physicalism. Philosophia Christi 15 (1):119-132.
    Daniel Dennett has argued that consciousness can be satisfactorily accounted for in terms of physical entities and processes. In some of his most recent publications, he has made this case by casting doubts on purely conceptual thought experiments and proposing his own thought experiments to "pump" the intuition that consciousness can be physical. In this paper, I will summarize Dennett's recent defenses of physicalism, followed by a careful critique of his position. The critique presses two flaws in Dennett's defense (...)
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  19.  9
    Stephen C. Angle (2014). A Confucian Constitutional Order: How China's Ancient Past Can Shape Its Political Future by Jiang Qing, Translated by Edmund Ryden, Edited by Daniel A. Bell and Ruiping Fan (Review). Philosophy East and West 64 (2):502-506.
    How important is Jiang Qing, whose extraordinary proposals for political change make up the core of the new book A Confucian Constitutional Order: How China’s Ancient Past Can Shape Its Political Future? In his Introduction to the volume, co-editor Daniel Bell maintains that Jiang’s views are “intensely controversial” and that conversations about political reform in China rarely fail to turn to Jiang’s proposals. At least in my experience, this is something of an exaggeration. Chinese political thinking today is highly (...)
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  20.  26
    Elizabeth D. Burns (2013). 'Ontological' Arguments From Experience: Daniel A. Dombrowski, Iris Murdoch, and the Nature of Divine Reality. Religious Studies 49 (4):459-480.
    Dombrowski and Murdoch offer versions of the ontological argument which aim to avoid two types of objection – those concerned with the nature of the divine, and those concerned with the move from an abstract concept to a mind-independent reality. For both, the nature of the concept of God/Good entails its instantiation, and both supply a supporting argument from experience. It is only Murdoch who successfully negotiates the transition from an abstract concept to the instantiation of that concept, however, and (...)
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  21.  42
    Anthony Freeman (2006). A Daniel Come to Judgement? Dennett and the Revisioning of Transpersonal Theory. Journal of Consciousness Studies 13 (3):95-109.
    Transpersonal psychology first emerged as an academic discipline in the 1960s and has subsequently broadened into a range of transpersonal studies. Jorge Ferrer (2002) has called for a 'revisioning' of transpersonal theory, dethroning inner experience from its dominant role in defining and validating spiritual reality. In the current paradigm he detects a lingering Cartesianism, which subtly entrenches the very subject-object divide that transpersonalists seek to overcome. This paper outlines the development and current shape of the transpersonal movement, compares Ferrer's epistemology (...)
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  22.  30
    Christopher Toner (2011). The Virtues (and a Few Vices) of Daniel Russell's Practical Intelligence and the Virtues. Journal of Moral Philosophy 8 (3):453-468.
    Daniel Russell's Practical Intelligence and the Virtues is principally a defense of the Aristotelian claim that phronesis is part of every unqualified virtue—a defense of what Russell calls "hard virtue theory" and "hard virtue ethics." The main support for this is the further claim that we would be unable to act well reliably, or form our character reliably, without phronesis performing its "twin roles": correctly identifying the mean of each virtue, and integrating the mean of each virtue with (...)
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  23. Eddy A. Nahmias (2002). When Consciousness Matters: A Critical Review of Daniel Wegner's the Illusion of Conscious Will. [REVIEW] Philosophical Psychology 15 (4):527-541.
    In The illusion of conscious will , Daniel Wegner offers an exciting, informative, and potentially threatening treatise on the psychology of action. I offer several interpretations of the thesis that conscious will is an illusion. The one Wegner seems to suggest is "modular epiphenomenalism": conscious experience of will is produced by a brain system distinct from the system that produces action; it interprets our behavior but does not, as it seems to us, cause it. I argue that the evidence (...)
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  24.  7
    John G. Gammie (1985). A Journey Through Danielic Spaces The Book of Daniel in the Theology and Piety of the Christian Community. Interpretation 39 (2):144-156.
    Seeing the way Daniel has been interpreted in other times calls attention to the impoverishment critical studies have imposed upon the contemporary preacher who seeks in Daniel a word for our time.
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  25. Daniel A. Morris (2015). Reinhold Niebuhr’s Paradox: Paralysis, Violence, and Pragmatism by Daniel Malotky, And: Moral Man and Immoral Society: A Study in Ethics and Politics by Reinhold Niebuhr, And: An Interpretation of Christian Ethics by Reinhold Niebuhr. Journal of the Society of Christian Ethics 35 (1):207-210.
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  26.  45
    G. Oppy (2008). Review: Daniel A. Dombrowski: Rethinking the Ontological Argument: A Neoclassical Theistic Response. [REVIEW] Mind 117 (467):690-693.
    Critical review of Daniel Dombrowski's "Rethinking the Ontological Argument".
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  27.  9
    Ellen Y. Zhang (2014). Jiang, Qing, A Confucian Constitutional Order: How China's Ancient Past Can Shape Its Political Future. Tran. By Edmund Ryden, Edited by Daniel A. Bell and Ruiping Fan. [REVIEW] Dao: A Journal of Comparative Philosophy 13 (2):277-281.
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  28.  17
    Chenyang Li (2008). Bell, Daniel A., Beyond Liberal Democracy: Political Thinking for an East Asian Context. Dao: A Journal of Comparative Philosophy 7 (1):99-102.
  29.  14
    Qingxin Ken Wang (2011). Bell, Daniel A., China's New Confucianism: Politics and Everyday Life in a Changing Society. Dao: A Journal of Comparative Philosophy 10 (1):99-102.
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    David A. Pailin (1998). Daniel A. Dombrowski, Analytic Theism, Hartshorne, and the Concept of God. (SUNY Series in Philosophy, Albany, State University of New York Press, 1996.) Pp. XI+247. [REVIEW] Religious Studies 34 (1):103-114.
  31.  10
    Alex A. Karner (2010). Daniel A. Vallero, P. Aarne Vesilind, Socially Responsible Engineering: Justice in Risk Management. Science and Engineering Ethics 16 (2):415-417.
  32. Jacques A. Bailly (2008). A Platonic Philosophy of Religion: A Process Perspective, by Daniel A. Dombrowski. Ancient Philosophy 28 (2):427.
     
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  33. Colin Strang (1965). Anaxagoras and the Birth of Physics by Daniel E. Gershenson; Daniel A. Greenberg. [REVIEW] Isis: A Journal of the History of Science 56:473-474.
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  34.  2
    Gerardo Infante, Guilhem Lecouteux & Robert Sugden (2016). ‘On the Econ Within’: A Reply to Daniel Hausman. Journal of Economic Methodology 23 (1):33-37.
    This note replies to a comment by Daniel Hausman on our paper ‘Preference purification and the inner rational agent: a critique of the conventional wisdom of behavioural welfare economics’. We clarify our characterisation of behavioural welfare economics and acknowledge that Hausman does fully endorse this approach. However, we argue that Hausman’s response to our critique, like behavioural welfare economics itself, implicitly uses a model of an inner rational agent.
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  35.  66
    Michelle Ciurria (2012). A New Mixed View of Virtue Ethics, Based on Daniel Doviak's New Virtue Calculus. Ethical Theory and Moral Practice 15 (2):259-269.
    In A New Form of Agent-Based Virtue Ethics , Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a person can do the right thing for the wrong (...)
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  36.  46
    David Atkinson (2007). On Poor and Not so Poor Thought Experiments. A Reply to Daniel Cohnitz. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 38 (1):159 - 161.
    We have never entirely agreed with Daniel Cohnitz on the status and rôle of thought experiments. Several years ago, enjoying a splendid lunch together in the city of Ghent, we cheerfully agreed to disagree on the matter; and now that Cohnitz has published his considered opinion of our views, we are glad that we have the opportunity to write a rejoinder and to explicate some of our disagreements. We choose not to deal here with all the issues that Cohnitz (...)
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  37.  26
    Nora K. Bell (1989). Review: What Setting Limits May Mean: A Feminist Critique of Daniel Callahan's "Setting Limits". [REVIEW] Hypatia 4 (2):169 - 178.
    In Setting Limits, Daniel Callahan advances the provocative thesis that age be a limiting factor in decisions to allocate certain kinds of health services to the elderly. However, when one looks at available data, one discovers that there are many more elderly women than there are elderly men, and these older women are poorer, more apt to live alone, and less likely to have informal social and personal supports than their male counterparts. Older women, therefore, will make the heaviest (...)
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  38.  5
    Eileen Little (2012). A History of the World: Daniel Blaufuks' Bookwork Terezín. Philosophy of Photography 2 (2):355-366.
    As time goes by we will increasingly be marked more by abstract, distanced and imaginative renditions of the traumatic historical rupture of the Holocaust than by any personal or tangible connection - this article explores a bookwork/filmwork by artist Daniel Blaufuks engaging questions of what that might mean for us.
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  39.  1
    J. Jacobus de Bruyn (2014). A Clash of Gods - Conceptualising Space in Daniel 1. Hts Theological Studies 70 (3):01-06.
    Applying cognitive linguistics to the text of Daniel 1 is a useful exegetical aid for a better understanding of the narrative. Studying the author's use of 'spatial markers' such as 'Jerusalem', 'Babylon', 'temple' and some other spatial features, makes it possible to reconstruct the narrative into a 'cognitive spatial frameset'. In this particular exegetical frameset, Daniel 1 can be described as a narrated confrontation between Yahweh and the gods of Babylon. Within this conflict between deities, Daniel, the (...)
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  40.  2
    Gail Dines (1995). A Feminist Sociologist Responds to Daniel's "Exclusion and Emphasis Reframed as a Matter of Ethics". Ethics and Behavior 5 (4):369 – 371.
    (1995). A Feminist Sociologist Responds to Daniel's 'Exclusion and Emphasis Reframed as a Matter of Ethics' Ethics & Behavior: Vol. 5, No. 4, pp. 369-371.
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  41. Drago Đurić (2010). Ontološki Argument Neoklasičnog Teizma-Daniel A. Dombrovski: Rethinking the Ontological Argument: A Neoclassical Theistic Response, Cambridge University Press, Cambridge, 2006. Theoria 53 (4):125-133.
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  42.  1
    Michael Masterson (2015). The East Asian Challenges for Democracy: Political Meritocracy in Comparative Perspective Ed. By Daniel A. Bell, Chenyang Li. Philosophy East and West 65 (3):973-976.
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  43.  11
    Jason T. Eberl (2001). Dombrowski, Daniel A. Not Even a Sparrow Falls: The Philosophy of Stephen R. L. Clark. Review of Metaphysics 55 (1):131-132.
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  44.  11
    John B. Cobb Jr (1989). Daniel A. Dombrowski: Hartshorne and the Metaphysics of Animal Rights. Environmental Ethics 11 (4):373-376.
  45. Charles L. Creegan (1997). Daniel A. Dombrowski, Analytic Theism, Hartshorne, and the Concept of God Reviewed By. Philosophy in Review 17 (6):402-404.
     
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  46.  8
    Peter Byrne (1992). David A. Pailin. A Gentle Touch: From a Theology of Handicap to a Theology of Being Human. London. S.P.C.K. 1992 X + 192.Robert L. Fastiggi. The Natural Theology of Yves de Paris. Atlanta Ga. Scholars Press. 1992. Pp 281. $19.95 Pbk.Merold Westphal. Hegel, Freedom and Modernity New York. State University Press of New York. 1992. Pp Xviii + 295.Paul Davies. The Mind of God: The Scientific Basis for a Rational World. New York. Simon and Schuster. Pp 245.Hiroshi Obayashi Ed. Death and Afterlife. New York. Greenwood Press. 1992. Pp Xxii + 209.B. M. Marshall. Theology and Dialogue: Essays in Conversation with George Lindbeck. Notre Dame Ind. University of Notre Dame. 1990. Pp 288. $29.95.Raymond I. Weiss. Maimonides' Ethics: The Encounter of Philosophic and Religious Morality. Chicago. University of Chicago Press. 1991. Pp 224. $23.95.David Ross Scully. Alfred North Whitehead: A First Look. New York. Vantage Press. 1991. Pp 96.Daniel A. Dombrowski. St John of the Cross: An Appreciation. Alb. [REVIEW] Religious Studies 28 (4):583.
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  47.  9
    Donna Card Charron (1993). St. John of the Cross: An Appreciation. Daniel A. Dombrowski. Modern Schoolman 70 (3):238-242.
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  48.  23
    Jonathan Seglow (2005). Daniel A. Bell and Avner de-Shalit (Eds.), Forms of Justice: Cri-Tical Perspectives on David Miller's Political Philosophy (Lanham: Rowman & Littlefield, 2002), VIII + Pp. 400. [REVIEW] Utilitas 17 (3):355-357.
  49.  22
    Donald Wayne Viney (1998). Daniel A. Dombrowski, Analytic Theism, Hartshorne, and the Concept of God. International Journal for Philosophy of Religion 44 (2):126-128.
  50.  17
    Dale Jamieson (1985). Book Review:The Philosophy of Vegetarianism. Daniel A. Dombrowski. [REVIEW] Ethics 95 (3):748-.
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