Search results for 'Daniel Collins-Cavanaugh' (try it on Scholar)

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  1. John J. Collins & Daniel C. Harlow (eds.) (2010). The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co..score: 540.0
    Based on a conference held Apr. 4-5, 2008 at Amherst College.
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  2. James Daniel Collins & Linus J. Thro (eds.) (1982). History of Philosophy in the Making: A Symposium of Essays to Honor Professor James D. Collins on His 65th Birthday. University Press of America.score: 540.0
     
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  3. Roger Collins (2012). Daniel Williman, The Letters of Pierre de Cros, Chamberlain to Pope Gregory XI (1371–1378).(Medieval and Renaissance Texts and Studies 356.) Tempe: Arizona Center for Medieval and Renaissance Studies, Arizona State University, 2009. Pp. Xvii, 128 Plus CD-ROM in Back Cover Pocket; B&W Figs. And Genealogical Tables. $59. ISBN: 9780866984041. [REVIEW] Speculum 87 (2):624-625.score: 360.0
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  4. Auguste Comte, J. Daniel, Basil Davidson, Merryl Wyn Davies, W. D. Davies, David De Silva, P. A. Deiros, K. N. O. Dharmadasa, C. G. Diehl & E. Don-Yehiya (1995). 310 Name Index Cockburn, Claud 68 Collins, S. 208, 210 Comaroff, J. 272. In Wendy James (ed.), The Pursuit of Certainty: Religious and Cultural Formulations. Routledge.score: 360.0
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  5. C. Daniel Batson, Elizabeth Collins & Adam A. Powell (2006). Doing Business After the Fall: The Virtue of Moral Hypocrisy. [REVIEW] Journal of Business Ethics 66 (4):321 - 335.score: 280.0
    Moral hypocrisy is motivation to appear moral yet, if possible, avoid the cost of actually being moral. In business, moral hypocrisy allows one to engender trust, solve the commitment problem, and still relentlessly pursue personal gain. Indicating the power of this motive, research has provided clear and consistent evidence that, given the opportunity, many people act to appear fair (e.g., they flip a coin to distribute resources between themselves and another person) without actually being fair (they accept the flip only (...)
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  6. James Daniel Collins (1985). A History of Philosophy. Volume 2: The Modern Age to Romanticism. Journal of the History of Philosophy 23 (2).score: 240.0
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  7. James Daniel Collins (1964). Leibniz Et Spinoza. Journal of the History of Philosophy 2 (1):110-111.score: 240.0
  8. Daniel D. Pratt, Stephanie L. Boll & John B. Collins (2007). Towards a Plurality of Perspectives for Nurse Educators. Nursing Philosophy 8 (1):49-59.score: 240.0
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  9. James Daniel Collins (1972). Interpreting Modern Philosophy. Princeton, N.J.,Princeton University Press.score: 240.0
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  10. James Daniel Collins (1978). God in Modern Philosophy. Greenwood Press.score: 240.0
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  11. James Daniel Collins (1983). The Mind of Kierkegaard. Princeton University Press.score: 240.0
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  12. James Daniel Collins (1985). A History of Philosophy. Volume 2: The Modern Age to Romanticism, And: Insights and Oversights of Great Thinkers: An Evaluation of Western Philosophy (Review). Journal of the History of Philosophy 23 (2):273-276.score: 240.0
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  13. James Daniel Collins (1977). The Existentialists: A Critical Study. Greenwood Press.score: 240.0
     
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  14. John J. Collins & Daniel C. Harlow (eds.) (2011). The "Other" in Second Temple Judaism: Essays in Honor of John J. W.B. Eerdmans Pub. Co..score: 240.0
    Based on a conference held Apr. 4-5, 2008 at Amherst College.
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  15. James Daniel Collins (1954). A History of Modern European Philosophy. Milwaukee, Bruce Pub. Co..score: 240.0
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  16. James Daniel Collins (1969). Crossroads in Philosophy: Existentialism, Naturalism, Theistic Realism. Chicago, H. Regnery Co..score: 240.0
     
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  17. James Daniel Collins (1971). Descartes' Philosophy of Nature. Oxford,Blackwell.score: 240.0
     
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  18. Arthur W. Collins & Daniel C. Bennett (1966). Jonathan Bennett on Rationality: Two Reviews. Journal of Philosophy 63 (May):253-266.score: 240.0
     
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  19. James Daniel Collins (1960). Readings in Ancient and Medieval Philosophy. Westminster, Md.,Newman Press.score: 240.0
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  20. James Daniel Collins (1967). The Continental Rationalists: Descartes, Spinoza, Leibniz. Milwaukee, Bruce Pub. Co..score: 240.0
  21. James Daniel Collins (1952). The Existentialists. Chicago, H. Regnery Co..score: 240.0
     
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  22. James Daniel Collins (1967). The Emergence of Philosophy of Religion. New Haven, Yale University Press.score: 240.0
     
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  23. James Daniel Collins (1962). The Lure of Wisdom. Milwaukee, Marquette University Press.score: 240.0
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  24. Alick Isaacs, Randall Collins, Bruno Latour, Peter Burke, G. Thomas Tanselle, Alexander Goehr, Anne Carson, Marcel Detienne, Daniel Herwitz, Frank R. Ankersmit, Vicki Hearne, Jeffrey M. Perl & Elizabeth Key Fowden (2002). Peace and Mind: Seriatim Symposium on Dispute, Conflict, and Enmity. Common Knowledge 8 (1):20-23.score: 240.0
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  25. Samuel Clarke & Anthony Collins (2011). The Correspondence of Samuel Clarke and Anthony Collins, 1707-08. Broadview Press.score: 210.0
    An important work in the debate between materialists and dualists, the public correspondence between Anthony Collins and Samuel Clarke provided the framework for arguments over consciousness and personal identity in eighteenth-century Britain. In Clarke's view, mind and consciousness are so unified that they cannot be compounded into wholes or divided into parts, so mind and consciousness must be distinct from matter. Collins, by contrast, was a perceptive advocate of a materialist account of mind, who defended the possibility that thinking and (...)
     
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  26. H. M. Collins (1992). Epistemological Chicken HM Collins and Steven Yearley. In Andrew Pickering (ed.), Science as Practice and Culture. University of Chicago Press. 301.score: 180.0
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  27. Anthony Collins (1976). Determinism and Freewill: Anthony Collins' a Philosophical Inquiry Concerning Human Liberty: With a Discussion of the Opinions of Hobbes, Locke, Pierre Bayle, William King and Leibniz. Nijhoff.score: 180.0
  28. H. M. Collins (1992). Journey Into Space HM Collins and Steven Yearley. In Andrew Pickering (ed.), Science as Practice and Culture. University of Chicago Press. 369.score: 180.0
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  29. Michael E. Daniel (2007). Daniel Mannix: Wit and Wisdom [Book Review]. Australasian Catholic Record, The 84 (1):114.score: 180.0
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  30. Vernon J. Bourke, Leonard J. Eslick & Vincent C. Punzo (1985). James Daniel Collins 1917 - 1985. Proceedings and Addresses of the American Philosophical Association 58 (5):750 -.score: 140.0
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  31. S. F. (1999). Stephen T. Davis, Daniel Kendall S.J., And Gerald O'collins S.J. The Resurrection. (Oxford: Oxford University Press, 1997). Pp. XVIII+368. £30.00 Hbk. [REVIEW] Religious Studies 35 (2):241-243.score: 120.0
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  32. Scott DeGregorio (2007). Daniel Paul O'Donnell, “Cædmon's Hymn”: A Multimedia Study, Archive and Edition. With Dawn Collins, Matt Van Egmond, Jon Lane, Catherine Larson, Angela Mlynarski, Asia Nelson, Lyndon Simmons, and Shelley Stigter. Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, in Association with SEENET and the Medieval Academy, 2005. Pp. Xxiii, 261 Plus 1 CD-ROM; 8 Black-and-White Figures, Diagrams, and 7 Tables. $90. [REVIEW] Speculum 82 (1):223-224.score: 120.0
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  33. Daniel Collins-Cavanaugh (2001). The Augustinian Impact on the History of Time. Proceedings of the American Catholic Philosophical Association 75:183-196.score: 87.0
    In Being and Time, Heidegger claims that the history of the concept of time bears an Aristotelian stamp. In this paper, I dispute that claim. Instead, I argue that the history of the concept of time is primarily Augustinian. To support this claim, I demonstrate that Augustine’s theory of time is a quantitative theory of time, while Aristotle’s theory of time is a qualitative theory of time. Since most theories of time in the tradition are quantitative, it seems unlikely that (...)
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  34. Shannon Burkes Pinette (2010). The Lady Vanishes : Wisdom in Ben Sira and Daniel. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co..score: 36.0
     
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  35. Graham Oppy, Review of Reason for the Hope Within (2005). [REVIEW]score: 24.0
    Chapter 1: "Reason for Hope (in the Post-modern World)" by Michael J. Murray Chapter 2: "Theistic Arguments" by William C. Davis Chapter 3: "A Scientific Argument for the Existence of God: The Fine- Tuning Design Argument" by Robin Collins Chapter 4: "God, Evil and Suffering" by Daniel Howard Snyder Chapter 5: "Arguments for Atheism" by John O'Leary Hawthorne Chapter 6: "Faith and Reason" by Caleb Miller Chapter 7: "Religious Pluralism" by Timothy O'Connor Chapter 8: "Eastern Religions" by Robin (...)
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  36. Charles T. Wolfe (2007). “Determinism/Spinozism in the Radical Enlightenment: The Cases of Anthony Collins and Denis Diderot”. International Review of Eighteenth-Century Studies 1 (1):37-51.score: 24.0
    In his Philosophical Inquiry concerning Human Liberty (1717), the English deist Anthony Collins proposed a complete determinist account of the human mind and action, partly inspired by his mentor Locke, but also by elements from Bayle, Leibniz and other Continental sources. It is a determinism which does not neglect the question of the specific status of the mind but rather seeks to provide a causal account of mental activity and volition in particular; it is a ‘volitional determinism’. Some decades later, (...)
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  37. Anthony Freeman (2006). A Daniel Come to Judgement? Dennett and the Revisioning of Transpersonal Theory. Journal of Consciousness Studies 13 (3):95-109.score: 24.0
    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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  38. David Bain (2005). Daniel Dennett. Reconciling Science and Our Self-Conception. By Matthew. [REVIEW] Philosophical Quarterly 55 (219):369-371.score: 24.0
    Review of Matthew's Elton's book, *Daniel Dennett: Reconciling Science and Our Self-Conception*.
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  39. Evan Selinger (2008). Collins's Incorrect Depiction of Dreyfus's Critique of Artificial Intelligence. Phenomenology and the Cognitive Sciences 7 (2):301-308.score: 24.0
    Harry Collins interprets Hubert Dreyfus’s philosophy of embodiment as a criticism of all possible forms of artificial intelligence. I argue that this characterization is inaccurate and predicated upon a misunderstanding of the relevance of phenomenology for empirical scientific research.
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  40. 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.score: 24.0
    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 those (...)
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  41. Giovanni Battista Grandi (2009). Comments on Daniel E. Flage's “Berkeley's Contingent Necessities”. Philosophia 37 (3):373-378.score: 24.0
    According to Daniel Flage, Berkeley thinks that all necessary truths are founded on acts of will that assign meanings to words. After briefly commenting on the air of paradox contained in the title of Flage’s paper, and on the historical accuracy of Berkeley’s understanding of the abstractionist tradition, I make some remarks on two points made by Flage. Firstly, I discuss Flage’s distinction between the ontological ground of a necessary truth and our knowledge of a necessary truth. Secondly, I (...)
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  42. 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.score: 24.0
    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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  43. William Simpson (2014). The Mystical Stance: The Experience of Self‐Loss and Daniel Dennett's “Center of Narrative Gravity”. Zygon 49 (2):458-475.score: 24.0
    For centuries, mystically inclined practitioners from various religious traditions have articulated anomalous and mystical experiences. One common aspect of these experiences is the feeling of the loss of the sense of self, referred to as “self-loss.” The occurrence of “self-loss” can be understood as the feeling of losing the subject/object distinction in one's phenomenal experience. In this article, the author attempts to incorporate these anomalous experiences into modern understandings of the mind and “self” from philosophy and psychology. Accounts of self-loss (...)
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  44. Daniel D. Pratt phd, Stephanie L. Boll rn bsn med & John B. Collins phd (2007). Towards a Plurality of Perspectives for Nurse Educators. Nursing Philosophy 8 (1):49–59.score: 24.0
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  45. Gerald O'collins & Daniel Kendall (1996). Overcoming Christological Differences. Heythrop Journal 37 (3):382–390.score: 24.0
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  46. Arezou Ghane Cavanaugh Daniel C. Richardson, Chris N. H. Street, Joanne Y. M. Tan, Natasha Z. Kirkham, Merrit A. Hoover (2012). Joint Perception: Gaze and Social Context. Frontiers in Human Neuroscience 6.score: 24.0
    We found that the way people looked at images was influenced by their belief that others were looking too. If participants believed that an unseen other person was also looking at what they could see, it shifted the balance of their gaze between negative and positive images. The direction of this shift depended upon whether participants thought that later they would be compared against the other person or would be collaborating with them. Changes in the social context influenced both gaze (...)
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  47. Marius Jucan (2010). Daniel Barbu, Politica Pentru Barbari (Politics for Barbarians). Journal for the Study of Religions and Ideologies 5 (13):165-166.score: 24.0
    Daniel Barbu, Politica pentru barbari (Politics for Barbarians) Nemira, Bucharest 2005, 242 pages.
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  48. Mariko Ogawa (2001). The Mysterious Mr. Collins: Living for 140 Years in "Origin of Species&Quot;. [REVIEW] Journal of the History of Biology 34 (3):461 - 479.score: 24.0
    In "Origin of Species," the object of intense research for nearly a century and a half, Charles Darwin refers to a "Mr. Collins" as if he were a famous cattle breeder. In fact, there is no mention of a famous cattle breeder called Collins anywhere else in the literature, although there is a suitable candidate for this description by the name of "Colling." Darwin's reference to Mr. Collins is probably an error. This paper will attempt to establish the identity of (...)
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  49. Marleen Rozemond (2008). The Achilles Argument and the Nature of Matter in the Clarke-Collins Correspondenc. In Tom Lennon & Robert Stainton (eds.), The Achilles of Rational Psychology.score: 24.0
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think, or be conscious. Samuel Clarke defends the immateriality of the subject of the mental against Anthony Collins’ materialism. This paper examines important assumptions about the nature of body that play a role in their debate. Clarke argued that consciousness requires an “individual being”, an entity with some sort of significant unity as its subject. They agree that body (...)
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  50. Ayelen Sánchez (2014). La concepción del yo en Daniel Dennett: Un análisis de la relación entre la perspectiva heterofenomenológica y el enfoque memético. Logos: Revista de Lingüística, Filosofía y Literatura 24 (1):40-50.score: 24.0
    El presente trabajo se propone analizar la posición de Daniel Dennett con respecto a la realidad y naturaleza del yo. El autor considera que la concepción del yo humano propia del sentido común, en tanto que un elemento único, simple, idéntico y continuo, es fundamentalmente una ficción. A partir de este diagnóstico, Dennett se propone ofrecer una explicación de este fenómeno ilusorio desde una doble perspectiva: la heterofenomenología y la memética. La primera y segunda parte de este trabajo estarán (...)
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