Search results for 'Edward A. Davenport' (try it on Scholar)

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  1. Anne A. Davenport (2007). Scotus as the Father of Modernity. The Natural Philosophy of the English Franciscan Christopher Davenport in 1652. Early Science and Medicine 12 (1):55-90.score: 1020.0
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  2. Edward A. Davenport (1983). Literature as Thought Experiment (on Aiding and Abetting the Muse. Philosophy of the Social Sciences 13 (3):279-306.score: 870.0
  3. Jeanne M. Logsdon, Kimberly S. Davenport, Edwin A. Epstein, Patsy G. Lewellyn & Donna J. Wood (2005). Creating a Better World. Proceedings of the International Association for Business and Society 16:368-372.score: 540.0
    This workshop introduced the concept of global business citizenship and explored several ways to use the model, its underlying theory, and cases representing it in classroom teaching. Links to peace studies, organizational change exercises, accountability resources, and the use of United Nations Global Compact case studies all received attention.
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  4. Anne Davenport (2009). Baroque Fire (A Note on Early-Modern Angelology). Early Science and Medicine 14 (1):369-397.score: 480.0
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  5. John Davenport, Kant's Refutation of Idealism and Fourth Paralogism: A Response to Vogel.score: 420.0
    I will discuss Kant's arguments in these section in three parts. In Part I, I will try to show how we can make sense of the obviously close relations in theme and content between the Refutation of Idealism and the two version of the Fourth Paralogism, as well as the second Postulate of Empirical Thought. This will serve as a kind of introduction, since on a cursory first reading, the connections might be far from apparent. In the process, I (...)
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  6. John Davenport, The Phenomenological Critique of Representationalism: Husserl's and Heidegger's Arguments for a Qualified Realism.score: 420.0
    This paper begins by tracing the Hobbesian roots of `representationalism:' the thesis that reality is accessible to mind only through representations, images, signs or appearances that indicate a reality lying `behind' them (e.g. as unperceived causes of perceptions). This is linked to two kinds of absolute realism: the `naive' scientific realism of British empiricism, which provoked Berkeley's idealist reaction, and the noumenal realism of Kant. I argue that Husserl defined his position against both Berkeleyian idealism and these forms of absolute (...)
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  7. Anne Ashley Davenport (1999). Measure of a Different Greatness: The Intensive Infinite, 1250-1650. Brill.score: 420.0
    This volume examines a selection of late medieval works devoted to the intensive infinite in order to draw a comprehensive picture of the context, character and ...
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  8. John Davenport, A Response to Charles Larmore.score: 420.0
    In his contribution to a recent symposium on Habermas's work, (1) Charles Larmore critiques Habermas's Between Facts and Norms (2) from a largely Rawlsian perspective. His reading raises fundamental questions that divide Habermas from American pragmatists and other contextualists, and helps reveal, in my view, that the differences between Habermas's and Rawls's conceptions of justice are more basic than is often recognized. Yet as I will argue, in several places Larmore misconstrues Habermas's position and fails to understand his point at (...)
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  9. John J. Davenport (2011). Just War Theory, Humanitarian Intervention, and the Need for a Democratic Federation. Journal of Religious Ethics 39 (3):493-555.score: 420.0
    The primary purpose of government is to secure public goods that cannot be achieved by free markets. The Coordination Principle tells us to consolidate sovereign power in a single institution to overcome collective action problems that otherwise prevent secure provision of the relevant public goods. There are several public goods that require such coordination at the global level, chief among them being basic human rights. The claim that human rights require global coordination is supported in three main steps. First, I (...)
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  10. John Davenport (2006). The Deliberative Relevance of Refraining From Deciding: A Response to McKenna and Pereboom. [REVIEW] Acta Analytica 21 (4):62 - 88.score: 420.0
    Readers familiar with Harry Frankfurt’s argument that we do not need leeway-liberty (or the power to bring about alternative possible actions or intentions) to be morally responsible will probably also know that the most famous and popular response on behalf of leeway-libertarianism remains a dilemma posed in similar forms by David Widerker, Robert Kane, and Carl Ginet: either the agent retains significant residual leeway in Frankfurt-style cases, or these cases beg the question by presupposing causal determinism. In the last few (...)
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  11. John Davenport, A Philosophical Critique of Personality-Type Theory in Psychology : Esyenck, Myers-Briggs, and Jung.score: 420.0
    Today, any credible philosophical attempt to discuss personhood must take some position on the proper relation between the philosophical analysis of topics like action, intention, emotion, normative and evaluate judgment, desire and mood --which are grouped together under the heading of `moral psychology'-- and the usually quite different approaches to ostensibly the same phenomena in contemporary theoretical psychology and psychoanalytic practice. The gulf between these two domains is so deep that influential work in each takes no direct account of developments (...)
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  12. James H. Davenport & Michael Kohlhase, Unifying Math Ontologies: A Tale of Two Standards.score: 420.0
    One of the fundamental and seemingly simple aims of mathematical knowledge management (MKM) is to develop and standardize formats that allow to “represent the meaning of the objects of mathematics”. The open formats OpenMath and MathML address this, but differ subtly in syntax, rigor, and structural viewpoints (notably over calculus). To avoid fragmentation and smooth out interoperability obstacles, effort is under way to align them into a joint format OpenMath/MathML 3. We illustrate the issues that come up in such an (...)
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  13. John J. Davenport (2003). A Critical Review of Natural Law and Practical Rationality. International Philosophical Quarterly 43 (2):229-239.score: 420.0
    This essay argues that Mark C. Murphy's original contribution to natural law ethics succeeds in finding a way between older metaphysical and newer purely practical approaches in this genre. Murphy's reconstruction of the function argument, critique of subjectivist theories of well-being, and rigorous formulation of a flexible welfarist theory of value deserve careful attention. I defend Kant against Murphy's critique and argue that Murphy faces the problem of showing that all his basic goods are morally inviolable. Although I endorse Murphy's (...)
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  14. John J. Davenport (2008). A Global Federalist Paper: Consolidation Arguments and Transnational Government. [REVIEW] Journal of Value Inquiry 42 (3):353-375.score: 360.0
  15. John Davenport (2013). A New Existential Model of God: A Synthesis of Themes From Kierkegaard, Buber, Levinas, and Open Theism. In. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 567--586.score: 360.0
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  16. Kim Davenport (2000). Corporate Citizenship: A Stakeholder Approach for Defining Corporate Social Performance and Identifying Measures for Assessing It. Business and Society 39 (2):210-219.score: 360.0
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  17. W. Gerald Studdert-Kennedy & Michael Davenport (1974). The Balance of Roger de Piles: A Statistical Analysis. Journal of Aesthetics and Art Criticism 32 (4):493-502.score: 360.0
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  18. Manuel M. Davenport (1973). A Critique of Sartre's Concept of Freedom. Philosophy Today 17 (1):22-27.score: 360.0
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  19. George Crowder, Henry Hardy & John Davenport (2008). Algra, Keimpe A. Conceptions and Images: Hellenistic Philosophical Theology and Traditional Religion. Am-Sterdam: Koninklijke Nederlandse Akademie van Wetenschappen, 2007. Pp. 47. Paper,€ 17.00. Austin, Scott. Parmenides and the History of Dialectic: Three Essays. Las Vegas, NV: Parmenides Publishing, 2007. Pp. Xiii+ 98. Cloth, $28.00. Bowman, Paul and Richard Stamp, Editors. The Truth of Žižek. Harrisburg, PA: Continuum, 2007. Pp. [REVIEW] Journal of the History of Philosophy 46 (1):181-84.score: 360.0
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  20. Guy Davenport & Nicholas Kilmer (2006). Fragments From a Correspondence. Arion 13 (3):89-130.score: 360.0
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  21. K. Davenport (1998). Digging a Hole to China. Business and Society 37 (1):108-109.score: 360.0
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  22. John J. Davenport (2009). For a Federation of Democracies. Ethics and International Affairs 23.score: 360.0
     
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  23. John J. Davenport (2011). Feature Book Review-the Will: A Dual Aspect Theory, -Brian O'Shaughnessy. International Philosophical Quarterly 51 (2):259.score: 360.0
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  24. John Davenport (1996). The Essence of Eschatology: A Modal Interpretation. Ultimate Reality and Meaning 19 (3):206-239.score: 360.0
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  25. Caillan Davenport (forthcoming). The Imperial Cursus Honorum. L. Maurizi () Il Cursus Honorum Senatorio da Augusto a Traiano. Sviluppi Formali E Stilistici Nell'epigrafia Latina E Greca. Pp. XII + 324, Colour Figs. (Commentationes Humanarum Litterarum 130.) Helsinki: The Finnish Society of Sciences and Letters, 2013. Paper. Isbn: 978-951-653-394-3. [REVIEW] The Classical Review:1-2.score: 360.0
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  26. David Davenport (2012). Computationalism: Still the Only Game in Town. [REVIEW] Minds and Machines 22 (3):183-190.score: 300.0
    Abstract Mental representations, Swiatczak (Minds Mach 21:19–32, 2011) argues, are fundamentally biochemical and their operations depend on consciousness; hence the computational theory of mind, based as it is on multiple realisability and purely syntactic operations, must be wrong. Swiatczak, however, is mistaken. Computation, properly understood, can afford descriptions/explanations of any physical process, and since Swiatczak accepts that consciousness has a physical basis, his argument against computationalism must fail. Of course, we may not have much idea how consciousness (itself a rather (...)
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  27. John J. Davenport (2007). Will as Commitment and Resolve: An Existential Account of Creativity, Love, Virtue, and Happiness. Fordham University Press.score: 300.0
    In contemporary philosophy, the will is often regarded as a sheer philosophical fiction. In Will as Commitment and Resolve , Davenport argues not only that the will is the central power of human agency that makes decisions and forms intentions but also that it includes the capacity to generate new motivation different in structure from prepurposive desires. The concept of "projective motivation" is the central innovation in Davenport's existential account of the everyday notion of striving will. Beginning with (...)
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  28. Eric A. Roy & William G. Davenport (1972). Factors in Motor Short-Term Memory: The Interference Effect of Interpolated Activity. Journal of Experimental Psychology 96 (1):134.score: 280.0
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  29. Edward Davenport (1990). Review Essays : Dreams and Nightmares Technology in 3-D. Philosophy of the Social Sciences 20 (1):110-126.score: 240.0
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  30. Edward Davenport (1987). Fiction Science. Philosophy of the Social Sciences 17 (4):579-584.score: 240.0
  31. Edward Davenport (1991). Reader Responsibility. Philosophy of the Social Sciences 21 (3):401-406.score: 240.0
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  32. Edward Davenport (1987). What is Literature?. In. In Joseph Agassi & I. C. Jarvie (eds.), Rationality: The Critical View. Distributors for the U.S. And Canada, Kluwer Academic Publishers. 217--226.score: 240.0
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  33. A. D. Fitton Brown, Archilochus & G. Davenport (1965). Carmina Archilochi: The Fragments of Archilochus. Journal of Hellenic Studies 85:173.score: 240.0
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  34. Anne A. Davenport (2008). Probabilism and Scotism at the Stuart Court. Quaestio 8 (1):303-321.score: 240.0
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  35. Anne A. Davenport (2002). Savoirs scientifiques et effondrement: pour imaginaire de l'epreuve. Cahiers Internationaux de Symbolisme 101:43-58.score: 240.0
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  36. Anne A. Davenport (2009). Trois aspects de l'infini divin dans la théologie de Pierre Auriol. Les Études Philosophiques 4 (4):531-554.score: 240.0
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  37. Davenport Edward (1990). Review Essays: Dreams and Nightmares Technology in 3-D. Philosophy of the Social Sciences 20 (1).score: 240.0
     
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  38. David Staines (1985). W. A. Davenport, Fifteenth-Century English Drama: The Early Moral Plays and Their Literary Relations. Cambridge, Eng.: D. S. Brewer; Totowa, N.J.: Rowman and Littlefield, 1982. Pp. Vii, 152. $37.50. [REVIEW] Speculum 60 (3):738-739.score: 140.0
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  39. John J. Davenport (2002). Fischer and Ravizza on Moral Sanity and Weakness of Will. Journal of Ethics 6 (3):235–259.score: 120.0
    This essay evaluates John Martin Fischer and Mark Ravizza's mature semi-compatibilist account of moral responsibility, focusingon their new theory of moderate reasons-responsiveness as a model of "moral sanity." This theory, presented in _Responsibility and Control_, solves many of the problems with Fischer's earlier weak reasons-responsiveness model, such as its unwanted implication that agents who are only erratically responsive to bizarre reasons can be responsible for their acts. But I argue that the new model still faces several problems. It does not (...)
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  40. Will Low & Eileen Davenport (2009). Organizational Leadership, Ethics and the Challenges of Marketing Fair and Ethical Trade. Journal of Business Ethics 86 (1):97 - 108.score: 120.0
    This article critically evaluates current developments in marketing fair trade labelled products and "no sweat" manufactured goods, and argues that both the fair trade and ethical trade movements increasingly rely on strategies for bottom-up change, converting consumers "one cup at a time". This individualistic approach, which we call "shopping for a better world", must, we argue, be augmented by more collectivist approaches to affect transformative change. Specifically, we look at the concept of mission-driven organizations pursuing leadership roles in developing affinity (...)
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  41. John J. Davenport (2008). Kierkegaard's Postscript in Light of Fear and Trembling: Eschatological Faith. Revista Portuguesa de Filosofia 64 (2/4):879 - 908.score: 120.0
    There is a single unified conception of religious faith in Kierkegaard's Fear and Trembling and Concluding Unscientific Postscript: existential faith is absolute trust in an eschatological promise, i.e. a miraculous realization of ethical ideals that is beyond all human power to accomplish or even predict. Faith in this sense has the precondition of "infinite resignation," which is a purified state of ethical willing in which the agent accepts her/his own inability to actualize the ethical, outwardly or inwardly. This condition is (...)
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  42. John J. Davenport, Democracy Beyond Nationalism.score: 120.0
    National Identity: Some Reflections on the Future of Europe,"(1) Habermas's specific theme is the `legitimation crisis' arising from the current situation within the European Community.(2) But the deeper philosophical point of the article is to develop a fundamental implication of Habermas's analysis of democracy in his new work, Between Facts and Norms (in which the article is included as an appendix):(3) Habermas argues that the normative content of democratic citizenship can be institutionalized without identity-formation in by a `national state' of (...)
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  43. John Davenport, Dept. Of Philosophy.score: 120.0
    I will argue that there is a better position which is more religiously inclusive than "political liberalism" as conceived by Rawls or Audi, but which maintains a principled distance from Quinn's radical inclusivism. (2) In section I, I analyze Quinn's argument for radical inclusivism and pose an initial objection to it. In section II, I turn to the question of how democratic legitimation is to be conceived. After outlining the `civic virtue' or `deliberative' interpretation of democratic institutions now proposed by (...)
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  44. John J. Davenport (2007). Augustine on Liberty of the Higher-Order Will. Proceedings of the American Catholic Philosophical Association 81:67-89.score: 120.0
    I have argued that like Harry Frankfurt, Augustine implicitly distinguishes between first-order desires and higher-order volitions; yet unlike Frankfurt, Augustineheld that the liberty to form different possible volitional identifications is essential to responsibility for our character. Like Frankfurt, Augustine recognizes that we can sometimes be responsible for the desires on which we act without being able to do or desire otherwise; but for Augustine, this is true only because such responsibility for inevitable desires and actions traces (at least in part) (...)
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  45. John Davenport (1998). Piety, MacIntyre, and Kierkegaardian Choice. Faith and Philosophy 15 (3):352-365.score: 120.0
    This paper concerns a debate between two previous articles in Faith and Philosophy. In 1995, Bruce Ballard criticized Marilyn Piety’s argument that the Kierkegaardian “choice” between the ‘aesthetic’ and ‘ethical’ modes of existence is not an irrational or criterionless leap. Instead, Ballard defended MacIntyre’s view that Kierkegaard’s position succumbs to the tensions inherited from its opposing enlightenment sources. I argue in response that Ballard sets up a false dilemma for Kierkegaard and misunderstands Kierkegaardianpathos. To bolster Piety’s position, I compare her (...)
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  46. James H. Davenport & Michael Kohlhase, Quantifiers and Big Operators in OpenMath.score: 120.0
    The effort to align MathML 3 and OpenMath has led to a realisation that (pragmatic) MathML’s condition and domainofapplication elements, when used with quantifiers, do not have a neat expression in OpenMath. This paper analyzes the situation focusing on quantifiers and proposes a solution, via six new symbols. Two of them fit completely within the existing OpenMath structure, and we place them in the associated quant3 CD. The others require a generalization of OMBIND. We also propose, logically separately but in (...)
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  47. D. Davenport (2012). The War Against Bacteria: How Were Sulphonamide Drugs Used by Britain During World War II? Medical Humanities 38 (1):55-58.score: 120.0
    Next SectionPenicillin is often considered one of the greatest discoveries of 20th century medicine. However, the revolution in therapeutics brought about by sulphonamides also had a profound effect on British medicine, particularly during World War II (WWII). Sulphonamides were used to successfully treat many infections which later yielded to penicillin and so their role deserves wider acknowledgement. The sulphonamides, a pre-war German discovery, were widely used clinically. However, the revolution brought about by the drugs has been either neglected or obscured (...)
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  48. John Davenport, In Volitional Consciousness.score: 120.0
    cannot treat Sartre's for-itself as a person. But it is related to the notion of person as pure Kantian subject. Response to Thomas Flynn on this point.
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  49. John J. Davenport (1998). Levinas's Agapeistic Metaphysics of Morals: Absolute Passivity and the Other as Eschatological Hierophany. Journal of Religious Ethics 26 (2):331 - 366.score: 120.0
    This article evaluates Emmanuel Levinas's novel "ethical metaphysics" of interpersonal relations from a religious perspective. Levinas presents a unique version of agape ethics that can be evaluated in terms of a number of the dilemmas that have traditionally attended Christian discussions of neighbor-love. Because Levinas's analysis makes our responsibility for other persons depend on their eschatological significance, it has the same problems that hamper all theories of neighbor-love that lack a sufficient role for reciprocity.
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  50. David Davenport (2014). Moral Mechanisms. Philosophy and Technology 27 (1):47-60.score: 120.0
    As highly intelligent autonomous robots are gradually introduced into the home and workplace, ensuring public safety becomes extremely important. Given that such machines will learn from interactions with their environment, standard safety engineering methodologies may not be applicable. Instead, we need to ensure that the machines themselves know right from wrong; we need moral mechanisms. Morality, however, has traditionally been considered a defining characteristic, indeed the sole realm of human beings; that which separates us from animals. But if only humans (...)
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