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Paul Edwards [68]Rem B. Edwards [59]M. J. Edwards [59]Richard Edwards [40]
A. S. G. Edwards [39]Adrian Edwards [35]Owen Dudley Edwards [35]Steven Edwards [29]

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Profile: Paul M Edwards (Graceland College)
Profile: Rem B. Edwards (University of Tennessee, Knoxville)
Profile: Michael Edwards (Webster University)
Profile: Jonathan Edwards (University of Colorado, Boulder)
Profile: Jonathan Edwards (University of North Texas)
Profile: James Theophilus Edwards (University of the West Indies, Mona)
Profile: Sarah Edwards (State University of New York, Buffalo)
Profile: Sarah Edwards
Profile: Sarah Edwards
Profile: Sarah Edwards (Middlesex University)
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  1. James Rolph Edwards (2003). Economics, Politics, and the Coming Collapse of the Elderly Welfare State. Journal of Libertarian Studies 17 (1; SEAS WIN):1-16.
     
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  2.  79
    Rem B. Edwards (1984). Pain and the Ethics of Pain Management. Social Science and Medicine 18 (6):515-523.
    In this article I clarify the concepts of ‘pain’, ‘suffering’. ‘pains of body’, ‘pains of soul’. I explore the relevance of an ethic to the clinical setting which gives patients a strong prima facie right to freedom from unnecessary and unwanted pain and which places upon medical professionals two concomitant moral obligations to patients. First, there is the duty not to inflict pain and suffering beyond what is necessary for effective diagnosis. treatment and research. Next, there is the duty to (...)
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  3. Christopher L. Edwards, Josie E. Malinowski, Shauna L. McGee, Paul D. Bennett, Perrine M. Ruby & Mark T. Blagrove (2015). Comparing Personal Insight Gains Due to Consideration of a Recent Dream and Consideration of a Recent Event Using the Ullman and Schredl Dream Group Methods. Frontiers in Psychology 6.
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  4. Jim Edwards (1994). Review: Debates About Realism Transposed to a New Key. [REVIEW] Mind 103 (409):59 - 72.
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  5.  31
    Rem B. Edwards, Identification Ethics and Spirituality.
    This article explores a form of ethics and spirituality based on the nearly universal but often undeveloped human capacity for identifying self with others and with non-personal values. It begins with commonplace non-moral identification experiences, then describes identification with others in ethical and spiritual unions. Freud’s psychological emphasis on identification is linked with ethics and spirituality, though Freud would have objected. Robert S. Hartman’s three kinds of goodness—systemic, extrinsic, and intrinsic—are applied to abundant ethical and spiritual living through identification. Intrinsic (...)
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  6. James Rolph Edwards (2007). The Costs of Public Income Redistribution and Private Charity. Journal of Libertarian Studies 21 (2):3-20.
     
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  7. Jocelyn H. Bolin, Julianne M. Edwards, W. Holmes Finch & Jerrell C. Cassady (2014). Applications of Cluster Analysis to the Creation of Perfectionism Profiles: A Comparison of Two Clustering Approaches. Frontiers in Psychology 5.
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  8. Sarah Jl Edwards (2011). Consensus on the Census? Research Ethics 7 (2):33-36.
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  9. Sarah Jl Edwards (2011). Editor's Choice Issue 2, 2011. Research Ethics 7 (2):37-38.
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  10. N. Mercer & D. Edwards (forthcoming). Common Knowledge. The Development of Understanding in the Classroom. Common Knowledge: The Development of Understanding in the Classroom.
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  11.  85
    D. L. Edwards (1993). The European Ethical Community? Studies in Christian Ethics 6 (1):7-15.
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  12. Nathalie A. Steins & Victoria M. Edwards (1999). Platforms for Collective Action in Multiple-Use Common-Pool Resources. [REVIEW] Agriculture and Human Values 16 (3):241-255.
    Collective action processes in complex, multiple-use common-pool resources (CPRs) have only recently become a focus of study. When CPRs evolve into more complex systems, resource use by separate user groups becomes increasingly interdependent. This implies, amongst others, that the institutional framework governing resource use has to be re-negotiated to avoid adverse impacts associated with the increased access of any new stakeholders, such as overexploitation, alienation of traditional users, and inter-user conflicts. The establishment of “platforms for resource use negotiation” is a (...)
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  13. Jim Edwards (1994). Index of MIND Vol. 103 Nos. 1-4y 1994. Mind 103 (412):4.
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  14. S. J. Edwards (2013). From Research Governance to Research Integrity: What's in a Name? Research Ethics 9 (1):3-5.
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  15.  40
    A. J. Cotnoir & Douglas Edwards (2015). From Truth Pluralism to Ontological Pluralism and Back. Journal of Philosophy 112 (3):113-140.
    Ontological pluralism holds that there are different ways of being. Truth pluralism holds that there are different ways of being true. Both views have received growing attention in recent literature, but so far there has been very little discussion of the connections between the views. The authors suggest that motivations typically given for truth pluralism have analogue motivations for ontological pluralism; they argue that while neither view entails the other, those who hold one view and wish to hold the other (...)
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  16. Sarah Jl Edwards (2012). Editor's Choice. Research Ethics 8 (1):7-8.
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  17.  2
    Sarah Jl Edwards (2013). Ethics of Clinical Science in a Public Health Emergency: Drug Discovery at the Bedside. American Journal of Bioethics 13 (9):3-14.
    Clinical research under the usual regulatory constraints may be difficult or even impossible in a public health emergency. Regulators must seek to strike a good balance in granting as wide therapeutic access to new drugs as possible at the same time as gathering sound evidence of safety and effectiveness. To inform current policy, I reexamine the philosophical rationale for restricting new medicines to clinical trials, at any stage and for any population of patients (which resides in the precautionary principle), to (...)
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  18. John Edwards (2006). A Tax System That Embraces Fairness and Equality. Social Research: An International Quarterly 73 (2):431-442.
    President Lincoln's platform included a recommendation of "a vigorous and just system of taxation," because he believed that if you had been blessed by living in America and had benefited from what this country has to offer, then you should do more for your country. One hundred forty years later, we still need a "vigorous and just system of taxation," not because we like taxes, but because, as Oliver Wendell Holmes said, taxes are the price we pay for a civilized (...)
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  19.  12
    Sarah J. L. Edwards (2011). Assessing the Remedy: The Case for Contracts in Clinical Trials. American Journal of Bioethics 11 (4):3-12.
    Current orthodoxy in research ethics assumes that subjects of clinical trials reserve rights to withdraw at any time and without giving any reason. This view sees the right to withdraw as a simple extension of the right to refuse to participate all together. In this paper, however, I suggest that subjects should assume some responsibilities for the internal validity of the trial at consent and that these responsibilities should be captured by contract. This would allow the researcher to impose a (...)
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  20.  57
    Jerry R. Hobbs, William Croft, Todd Davies, Douglas Edwards & Kenneth Laws (1987). Commonsense Metaphysics and Lexical Semantics. Computational Linguistics 13 (3&4):241-250.
    In the TACITUS project for using commonsense knowledge in the understanding of texts about mechanical devices and their failures, we have been developing various commonsense theories that are needed to mediate between the way we talk about the behavior of such devices and causal models of their operation. Of central importance in this effort is the axiomatization of what might be called commonsense metaphysics. This includes a number of areas that figure in virtually every domain of discourse, such as granularity, (...)
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  21.  97
    Jonathan C. Edwards & Jeffrey D. Bodle (2014). Causes and Consequences of Sports Concussion. Journal of Law, Medicine & Ethics 42 (2):128-132.
    Concussion in sports is a topic that is receiving increasing amounts of publicity and attention. Increasing recognition of concussion as well as improving understanding of the short- and long-term physiologic effects of concussion have resulted in widespread legislation governing the recognition and treatment of sports concussion. The increasing amount of medical research in the field and oftentimes subjective symptoms of concussion leave many ethical questions to be answered.
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  22.  94
    Derek Edwards, Malcolm Ashmore & Jonathan Potter (1995). Death and Furniture: The Rhetoric, Politics and Theology of Bottom Line Arguments Against Relativism. History of the Human Sciences 8 (2):25-49.
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  23. James Theophilus Edwards (forthcoming). The Perfectly True Knowledge. None.
    My paper discusses the philosophical interrelationship between perfection, truth, and knowledge. The connection that exists between these three concepts underscores the argument of my paper that they are all one and the same thing. -/- The concepts of perfection, truth and knowledge are analysed in that order. I analyse perfection and demonstrate the practicalities of my arguments. Truth is then scrutinized and defined to illustrate its intimate relationship with perfection leading to the conclusion that knowledge being ‘truth that is perfect’. (...)
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  24. A. W. F. Edwards (1972). Likelihood. Cambridge [Eng.]University Press.
    Dr Edwards' stimulating and provocative book advances the thesis that the appropriate axiomatic basis for inductive inference is not that of probability, with its addition axiom, but rather likelihood - the concept introduced by Fisher as a measure of relative support amongst different hypotheses. Starting from the simplest considerations and assuming no more than a modest acquaintance with probability theory, the author sets out to reconstruct nothing less than a consistent theory of statistical inference in science.
     
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  25.  74
    Kelly Edwards (2003). Associate Professor, Department of Bioethics and Humanities University of Washington School of Medicine. Bioethics 2004.
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  26.  95
    Douglas Edwards (2009). Truth-Conditions and the Nature of Truth: Re-Solving Mixed Conjunctions. Analysis 69 (4):684-688.
    Alethic pluralism, on one version of the view , is the idea that truth is to be identified with different properties in different domains of discourse. 1 Whilst we operate with a univocal concept of truth, and a uniform truth predicate, the thought is that the truth property changes from one domain to the next. So the truth property for talk about the nature and state of the material world may be different from the truth property for moral discourse .Tappolet (...)
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  27. Paul Edwards (ed.) (1967). The Encyclopedia of Philosophy. New York, Macmillan.
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  28.  4
    James Edwards & Dimitris Platchias (2016). Epistemic Warrants and Higher‐Order Theories of Conscious Perception. Pacific Philosophical Quarterly 97 (2).
    We present a new account of perceptual consciousness, one which gives due weight to the epistemic commitment of normal perception in familiar circumstances. The account is given in terms of a higher-order attitude for which the subject has an immediate perceptual epistemic warrant in the form of an appropriate first-order perception. We develop our account in contrast to Rosenthal's higher-order account, rejecting his view of consciousness in virtue of so-called ‘targetless’ higher-order states. We explain the key notion of an immediate (...)
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  29.  56
    Douglas Edwards (2008). How to Solve the Problem of Mixed Conjunctions. Analysis 68 (298):143–149.
    The problem of mixed conjunctions, due to Tappolet (2000), threatens to undermine alethic pluralism by showing that it cannot account for the truth of conjunctions in which the conjuncts spring from different domains of discourse. In this paper I argue, firstly, that the problem is not just a problem for alethic pluralism and, secondly, that the problem can be solved.
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  30. Jonathan Potter, Margaret Wetherell, Ros Gill & Derek Edwards (1990). Discourse: Noun, Verb or Social Practice? Philosophical Psychology 3 (2 & 3):205 – 217.
    This paper comments on some of the different senses of the notion of discourse in the various relevant literatures and then overviews the basic features of a coherent discourse analytic programme in Psychology. Parker's approach is criticised for (a) its tendency to reify discourses as objects; (b) its undeveloped notion of analytic practice; (c) its vulnerability to common sense assumptions. It ends by exploring the virtues of 'interpretative repertoires' over 'discourses' as an analytic/theoretical notion.
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  31.  82
    Freja Edwards & John Edwards (2012). The Experience of Taking Part in a National Survey: A Child's Perspective–Freja Edwards, Aged 10 Years. Research Ethics 8 (3):165-168.
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  32.  8
    James Edwards (2016). Master Principles of Criminalisation. Jurisprudence 7 (1):138-148.
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  33. Douglas Edwards (2013). Naturalness, Representation and the Metaphysics of Truth. European Journal of Philosophy 21 (3):384-401.
    This paper explores how consideration of the notions of naturalness and eligibility, which have played an increasingly significant role in contemporary metaphysics, might impact on the study of truth. In particular, it aims to demonstrate how taking such notions seriously may be of benefit to ‘representational’ theories of truth by showing how the naturalness of truth on a representational account provides a response to the ‘Scope Problem’ presented by Lynch.
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  34.  6
    A. W. F. Edwards (2003). Human Genetic Diversity: Lewontin's Fallacy. Bioessays 25 (8):798-801.
    In popular articles that play down the genetical differences among human populations, it is often stated that about 85% of the total genetical variation is due to individual differences within populations and only 15% to differences between populations or ethnic groups. It has therefore been proposed that the division of Homo sapiens into these groups is not justified by the genetic data. This conclusion, due to R.C. Lewontin in 1972, is unwarranted because the argument ignores the fact that most of (...)
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  35.  78
    David Hunter & Sarah Edwards (2011). New Beginnings. Research Ethics 7 (1):1-3.
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  36.  20
    Filippo Ferrari, Michael Lynch & Douglas Edwards (2015). Truth and Naturalism. In Kelly James Clark (ed.), The Blackwell Companion to Naturalism. Wiley Blackwell
    Is truth itself natural? This is an important question for both those working on truth and those working on naturalism. For theorists of truth, answering the question of whether truth is natural will tell us more about the nature of truth (or lack of it), and the relations between truth and other properties of interest. For those working on naturalism, answering this question is of paramount importance to those who wish to have truth as part of the natural order. In (...)
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  37. S. D. Edwards (2008). Should Oscar Pistorius Be Excluded From the 2008 Olympic Games? Sport, Ethics and Philosophy 2 (2):112 – 125.
    This paper discusses the predicament of Oscar Pistorius. He is a Paralympic gold medallist who wishes to participate in the Olympics in Beijing in 2008. Following a brief introductory section, the paper discusses the arguments that could be, and have been, deployed against his participation in the Olympics, should he make the qualifying time for his chosen event (400m). The next section discusses a more hypothetical argument based upon a specific understanding of the fair opportunity rule. According to this, there (...)
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  38.  36
    Douglas Edwards (2013). Truth, Winning, and Simple Determination Pluralism. In Nikolaj Jang Lee Linding Pedersen & Cory D. Wright (eds.), Truth and Pluralism: Current Debates. Oxford University Press
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  39.  13
    Rem B. Edwards (2013). Toward an Axiological Virtue Ethics. Ethical Research 3 (3):21-48.
    This article introduces Formal Axiology, first developed by Robert S. Hartman, and explains its essential features—a formal definition of “good” (the “Form of the Good”), three basic kinds of value and evaluation—systemic, extrinsic, and intrinsic, and the hierarchy of value according to which good things having the richest quantity and quality of good-making properties are better than those having less. Formal Axiology is extended into moral philosophy by applying the Form of the Good to persons and showing how this culminates (...)
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  40.  4
    Lawrence D. Phillips & Ward Edwards (1966). Conservatism in a Simple Probability Inference Task. Journal of Experimental Psychology 72 (3):346.
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  41.  39
    Douglas Edwards (2013). Truth as a Substantive Property. Australasian Journal of Philosophy 91 (2):279-294.
    One of the many ways that ?deflationary? and ?inflationary? theories of truth are said to differ is in their attitude towards truth qua property. This difference used to be very easy to delineate, with deflationists denying, and inflationists asserting, that truth is a property, but more recently the debate has become a lot more complicated, owing primarily to the fact that many contemporary deflationists often do allow for truth to be considered a property. Anxious to avoid inflation, however, these deflationists (...)
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  42.  62
    D. Chalmers, M. Burgess, K. Edwards, J. Kaye, E. M. Meslin & D. Nicol (2015). Marking Shifts in Human Research Ethics in the Development of Biobanking. Public Health Ethics 8 (1):63-71.
    Biobanks are increasingly being created specifically for research purposes. Concomitantly, we are seeing significant and evolving shifts in research ethics in relation to biobanking. Three discrete shifts are identified in this article. The first extends the ethical focus beyond the protection of human subjects to the promotion of broader community benefits of research utilizing biobanked resources, and an expectation that these benefits will be shared. The second involves the evolution of the traditional consent paradigm for future research uses of biobanks (...)
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  43.  74
    Douglas Edwards (2011). Simplifying Alethic Pluralism. Southern Journal of Philosophy 49 (1):28-48.
    What is truth? What precisely is it that truths have that falsehoods lack? Pluralists about truth (or “alethic pluralists”) tend to answer these questions by saying that there is more than one way for a proposition, sentence, belief—or any chosen truth-bearer—to be true. In this paper, I argue that two of the most influential formations of alethic pluralism, those of Wright (1992, 2003a) and Lynch (2009), are subject to serious problems. I outline a new formulation, which I call “simple determination (...)
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  44.  70
    John P. Edwards (2014). From a "Revealed" Psychology to Theological Inquiry: James Alison's Theological Appropriation of Girard. Contagion: Journal of Violence, Mimesis, and Culture 21 (1):121-130.
    In the course of my efforts to distinguish and relate the methods and achievements of René Girard and James Alison, I have developed the hypothesis that a particular pair of theological terms might provide a helpful conceptual tool for carrying out this task—fides quae creditur and fides qua creditur. These terms were given their classic formulation within Protestant scholasticism at the beginning of the seventeenth century, where they were used to distinguish between two dimensions of Christian faith: the “object” or (...)
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  45. Rem B. Edwards (1968). Composition and the Cosmological Argument. Mind 77 (305):115-117.
    This article argues that not all arguments from parts to wholes commit the informal logical fallacy of composition,and especially not the cosmological argument for God which moves from the contingent existence of all the parts of the cosmos to the contingent existence of the whole.
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  46.  34
    S. Edwards, M. Woods & S. Humphreys (2011). Questions for Debate. Nursing Ethics 18 (3):460-463.
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  47. Denis Edwards (2006). Resurrection of the Body and Transformation of the Universe in the Theology of Karl Rahner. Philosophy and Theology 18 (2):357-383.
    At the end of his life, Rahner pointed to the need for a fully systematic theology that brings out the inner relationship between Jesus Christ and the universe put before us by the natural sciences. In this article, it is argued that Rahner had long been pursuing this theological agenda. His various contributions on this topic arebrought together and discussed within a framework of six systematic elements that are found in his work: self-bestowal as the meaning and purpose of creation; (...)
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  48.  5
    Mark Blagrove, Josie Henley-Einion, Amanda Barnett, Darren Edwards & C. Heidi Seage (2011). A Replication of the 5–7day Dream-Lag Effect with Comparison of Dreams to Future Events as Control for Baseline Matching. [REVIEW] Consciousness and Cognition 20 (2):384-391.
    The dream-lag effect refers to there being, after the frequent incorporation of memory elements from the previous day into dreams , a lower incorporation of memory elements from 2 to 4 days before the dream, but then an increased incorporation of memory elements from 5 to 7 days before the dream. Participants kept a daily diary and a dream diary for 14 days and then rated the level of matching between every dream report and every daily diary record. Baseline matching (...)
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  49.  4
    Adam C. Savine, Stefanie M. Beck, Bethany G. Edwards, Kimberly S. Chiew & Todd S. Braver (2010). Enhancement of Cognitive Control by Approach and Avoidance Motivational States. Cognition and Emotion 24 (2):338-356.
  50.  21
    Rem B. Edwards (1982). Pleasures and Pains: A Theory of Qualitative Hedonism. Philosophical Review 91 (1):143-145.
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