Search results for 'Elaine Horner' (try it on Scholar)

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  1.  31
    Elaine Horner (2000). 'There Cannot Be a Transparent White': A Defence of Wittgenstein's Account of the Puzzle Propositions. Philosophical Investigations 23 (3):218-241.
  2.  6
    Chris Horner (2003). The Injustices of Merit. Think 2 (5):17.
    Chris Horner questions whether a ‘meritocracy’ is something for which we should really be aiming. ‘The class war is over. But the struggle for true equality has only just begun.’ Tony Blair.
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  3.  14
    Chris Horner (2004). Introducing Pragmatism. Think 3 (8):55-62.
    Chris Horner opens our debate on pragmatism with this handy introduction to the subject. Those entirely new to the topic of pragmatism might also find helpful Stephen Law's article (see issue 2 of Think).
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  4.  7
    Robyn Horner & Tucker (2013). Theological Contributions to the Development of Teachers. Australasian Catholic Record, The 90 (4):398.
    Horner, Robyn; Tucker, Steven Theology is a required study for persons seeking accreditation to teach Religious Education in Catholic schools in Victoria. In this context it is distinguished from Religious Education, not only in the senses that to undertake Theology is neither to undertake Religious Education nor to study the aims and processes of Religious Education, but also in the sense that Religious Education studies are mandated alongside the study of Theology for those seeking accreditation, and further, in the (...)
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  5. Chris Horner (2000). Thinking Through Philosophy: An Introduction. Cambridge University Press.
    Chris Horner and Emrys Westacott present a clear and accessible introduction to some of the central problems of philosophy through challenging and stimulating the reader to think beyond the conventional answers to fundamental questions. No previous knowledge is assumed, and in lively and provocative chapters the authors invite the reader to explore questions about the nature of science, religion, ethics, politics, art, the mind, the self, knowledge and truth. Each chapter includes inset boxes providing links to classic philosophy texts (...)
     
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  6.  3
    Jed Horner (2016). From Exceptional to Liminal Subjects: Reconciling Tensions in the Politics of Tuberculosis and Migration. Journal of Bioethical Inquiry 13 (1):65-73.
    Controlling the movement of potentially infectious bodies has been central to Australian immigration law. Nowhere is this more evident than in relation to tuberculosis, which is named as a ground for refusal of a visa in the Australian context. In this paper, I critically examine the “will to knowledge” that this gives rise to. Drawing on a critical analysis of texts, including interviews with migrants diagnosed with TB and healthcare professionals engaged in their care, I argue that this focus on (...)
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  7.  13
    John Symons & Jack Horner (2014). Software Intensive Science. Philosophy and Technology 27 (3):461-477.
    This paper argues that the difference between contemporary software intensive scientific practice and more traditional non-software intensive varieties results from the characteristically high conditionality of software. We explain why the path complexity of programs with high conditionality imposes limits on standard error correction techniques and why this matters. While it is possible, in general, to characterize the error distribution in inquiry that does not involve high conditionality, we cannot characterize the error distribution in inquiry that depends on software. Software intensive (...)
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  8. Robyn Horner (2013). Theology After Derrida. Modern Theology 29 (3):230-247.
    It has recently been argued that Derrida's work is thoroughly atheistic, which seems to put any dialogue between Derrida and theology out of play. However, such arguments forget that to forbid the impossible outright is as much to be a slave to metaphysics as to presume that one could attain to it in language. Here I revisit the relationship between deconstruction and negative theology, and reconsider utilising Derrida to think God as the impossible. Arguing that thinking God in the absolute (...)
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  9.  8
    Richard N. Henson, Doris Eckstein, Florian Waszak, Christian Frings & Aidan J. Horner (2014). Stimulus–Response Bindings in Priming. Trends in Cognitive Sciences 18 (7):376-384.
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  10.  2
    Martin De Saulles & David S. Horner (2011). The Portable Panopticon: Morality and Mobile Technologies. Journal of Information, Communication and Ethics in Society 9 (3):206-216.
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  11.  24
    David A. Horner (1998). What It Takes to Be Great. Faith and Philosophy 15 (4):415-444.
    The revival of virtue ethics is largely inspired by Aristotle, but few---especially Christians---follow him in seeing virtue supremely exemplified in the “magnanimous” man. However, Aristotle raises a matter of importance: the character traits and type of psychological stance exemplified in those who aspire to acts of extraordinary excellence. I explore the accounts of magnanimity found in both Aristotle and Aquinas, defending the intelligibility and acceptability of some central elements of a broadly Aristotelian conception of magnanimity. Aquinas, I argue, provides insight (...)
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  12.  11
    Jack K. Horner (1981). Who Apes English? Semiotics:347-357.
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  13.  8
    D. S. Horner (2007). Digital Futures: Promising Ethics and the Ethics of Promising. Acm Sigcas Computers and Society 37 (2):64-77.
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  14.  7
    Jack K. Horner (1976). Putnam's Complaint. Auslegung 3 (June):166-173.
  15.  10
    Jack K. Horner, The Konigsberg Interpretation Of Quantum Mechanics?
  16.  10
    Jack K. Horner, Was Einstein A Laplacean?
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  17.  27
    Maximilian Hörner, Nadine Reischmann & Wilfried Weber (2013). Synthetic Biology: Programming Cells for Biomedical Applications. Perspectives in Biology and Medicine 55 (4):490-502.
    The aim of synthetic biology is to rationally design devices, systems, and organisms with desired innovative and useful functions (Slusarczyk, Lin, and Weiss 2012). To achieve this aim, synthetic biology uses a concept similar to engineering sciences: well-characterized and standardized modular biological building blocks are reassembled in a systematic and rational manner to generate complex devices and systems with a predicted function. In the past, molecular biological research in combination with intense work in new research areas like systems biology and (...)
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  18.  15
    J. Stuart Horner (2000). Autonomy in the Medical Profession in the United Kingdom – an Historical Perspective. Theoretical Medicine and Bioethics 21 (5):409-423.
    This paper reviews the concept of professional autonomy from anhistorical perspective. It became formalised in the United Kingdom onlyafter a long struggle throughout most of the nineteenth century. In itspure form professional autonomy implies unlimited powers to undertakemedical investigations and to prescribe treatment, irrespective of cost.Doctors alone should determine the quality of care and the levels ofremuneration to which they should be entitled. In the second half of thetwentieth century a steady erosion of professional autonomy occurred inthe United Kingdom. The (...)
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  19.  6
    David A. Horner (2007). Error: (On Our Predicament When Things Go Wrong). Review of Metaphysics 61 (2):443-444.
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  20.  11
    Timothy Horner (2012). Fritz Allhoff, Terrorism, Ticking Time-Bombs, and Torture: A Philosophical Analysis. Journal for Peace and Justice Studies 22 (2):106-108.
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  21.  33
    David Sanford Horner (2010). Moral Luck and Computer Ethics: Gauguin in Cyberspace. [REVIEW] Ethics and Information Technology 12 (4):299-312.
    Issue Title: Moral Luck, Social Networking Sites, and Trust on the Web I argue that the problem of 'moral luck' is an unjustly neglected topic within Computer Ethics. This is unfortunate given that the very nature of computer technology, its 'logical malleability', leads to ever greater levels of complexity, unreliability and uncertainty. The ever widening contexts of application in turn lead to greater scope for the operation of chance and the phenomenon of moral luck. Moral luck bears down most heavily (...)
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  22.  3
    Jack Horner & John Symons (2014). Reply to Angius and Primiero on Software Intensive Science. Philosophy and Technology 27 (3):491-494.
    This paper provides a reply to articles by Nicola Angius and Guiseppe Primiero responding to our paper “Software Intensive Science”.
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  23.  8
    Bob Jacobs & John M. Horner (1995). Language as a Multimodal Sensory Enhancement System. Behavioral and Brain Sciences 18 (1):194-195.
    Several claims made by Wilkins & Wakefield require qualification. First, the proposed delineation of the parietal-occipital-temporal junction (POT) is overly restrictive. Second, focusing exclusively on the evolutionary importance of manual manipulation oversimplifies interacting evolutionary preconditions for language. Finally, Wilkins and Wakefield's perspective adheres to a homocentric, formal, linguistic definition of language instead of viewing language as a multimodal sensory enhancement system unique to each species.
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  24.  18
    David A. Horner (2005). Intellectual Virtue. International Philosophical Quarterly 45 (2):260-262.
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  25.  4
    Jack K. Horner, Second Thoughts On Sarah's First Signs.
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  26.  24
    Victoria Horner, Kristin E. Bonnie & Frans B. M. de Waal (2005). Identifying the Motivations of Chimpanzees: Culture and Collaboration. Behavioral and Brain Sciences 28 (5):704-705.
    Tomasello et al. propose that shared intentionality is a uniquely human ability. In light of this, we discuss several cultural behaviors that seem to result from a motivation to share experiences with others, suggest evidence for coordination and collaboration among chimpanzees, and cite recent findings that counter the argument that the predominance of emulation in chimpanzees reflects a deficit in intention reading.
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  27.  14
    Robyn Horner (2000). Emmanuel Levinas on God and Philosophy. Philosophy in the Contemporary World 7 (1):41-46.
    This paper concerns the possibility of “thinking” God, and uses the work of Emmanuel Levinas to frame a contemporary approach to some of the problems involved. The difficult relationship between philosophy and Christian theology is noted, before Levinas’s thought is examined as it relates to that which both marks consciousness and exceeds it. Levinas’s adoption of the “idea of the Infinite” and hisexploration of two ways in which the Infinite might signify (have meaning) open up a useful trajectory for a (...)
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  28. Robyn Horner (2010). Christina M. Gschwandtner, Reading Jean-Luc Marion: Exceeding Metaphysics Reviewed By. Philosophy in Review 28 (5):334-335.
     
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  29.  6
    John M. Horner (1996). If the Eye Were an Animal... The Problem of Representation in Understanding, Meaning and Intelligence. Journal of Consciousness Studies 3 (2):127-138.
    Theories of epistemology have come a long way since Leucippus’ account of objects emitting copies of themselves that are taken up by the senses and presented to the soul, but much of modern psychology and epistemology are still based upon a representational theory of knowledge -- that there is something in our head which ‘stands for’ the things in our world. This view has been challenged since Aristotle by an alternative view that knowledge is simply a change in the organism (...)
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  30.  8
    Dr Tim Horner (2012). We Cannot Forget: Interviews with Survivors of the 1994 Genocide in Rwanda. Eds. Samual Totten and Rafiki Ubaldo. Journal for Peace and Justice Studies 21 (2):103-104.
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  31.  6
    Patrick J. Horner (1990). 'The King Taught Us the Lesson': Benedictine Support for Henry V's Suppression of the Lollards. Mediaeval Studies 52 (1):190-220.
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  32.  5
    Jack K. Horner (1977). Are Transcendental Arguments Distinctive? Southern Journal of Philosophy 15 (3):317-326.
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  33. Edward Conze, I. B. Horner, David Snellgrove & Arthur Waley (1957). Buddhism, Its Essence and Development. Philosophy East and West 7 (1):65-69.
     
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  34.  8
    David A. Horner (2007). Jean Porter: Nature as Reason. Faith and Philosophy 24 (1):103-107.
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  35.  10
    D. S. Horner (2005). Anticipating Ethical Challenges: Is There a Coming Era of Nanotechnology? [REVIEW] Ethics and Information Technology 7 (3):127-138.
    In this paper I question the claims made for a ‘coming era of nanotechnology’ and the ethical challenges, it is argued, that are entailed by this particular technological revolution. I argue that such futurist claims are sustained by an untenable modernist narrative which separates the technical and the social. This is exemplified by the work of K. Eric Drexler and his claim that whilst the course of scientific knowledge may remain unpredictable we nevertheless can predict with accuracy the trajectory of (...)
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  36.  4
    Robyn Horner (2005). The Face as Icon: A Phenomenology of the Invisible. The Australasian Catholic Record 82 (1):19.
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  37.  7
    David A. Horner (2003). Shame. Faith and Philosophy 20 (1):118-123.
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  38.  1
    Jack K. Horner, The Case Of The Brobdingnagian Lilliputian: A Swiftly Penned Reply to Shrader.
  39.  6
    J. S. Horner (1994). Christian Ethics--An Irrelevance or the Salvation of Medicine? Journal of Medical Ethics 20 (3):133-134.
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  40.  5
    J. S. Horner (2000). Medical Ethical Standards in Mental Health Care for Victims of Organised Violence, Refugees and Displaced Persons: Loes van Willigen, Utrecht, Royal Tropical Institute, 1998, 119 Pages, Pound17.95. [REVIEW] Journal of Medical Ethics 26 (2):147-147.
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  41.  1
    J. S. Horner (1991). Torture Survivors -- A New Group of Patients. Journal of Medical Ethics 17 (4):220-221.
  42.  2
    D. S. Horner (2003). The Error of Futurism: Prediction and Computer Ethics. Acm Sigcas Computers and Society 33 (4):1.
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  43.  1
    Richard Temple, Michael David Horner & Robin Taylor (2004). Brief Report Relationship of Mmpi-2 Anxiety and Defensiveness to Neuropsychological Test Performance and Psychotropic Medication Use. Cognition and Emotion 18 (7):989-998.
  44.  1
    Robyn Horner (2002). Problème du mal et péché des origines. Recherches de Science Religieuse 1 (1):63-86.
    À son niveau le plus fondamental, la doctrine du péché originel se développe en réponse au problème du mal. Elle tente d'expliquer pour­quoi les choses « sont ce qu'elles sont », pourquoi il y a du mal dans le monde, pourquoi l'humanité semble condamnée à prendre part à ce mal. C'est en contexte principalement chrétien que la doctrine reçoit sa forme articulée, quoiqu'elle puise aussi dans la tradition juive et dans la culture païenne. Et quoique son but soit de s'accommoder (...)
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  45.  3
    Richard Horner (1997). A Pragmatist in Paris: Frederic Rauh's "Task of Dissolution". Journal of the History of Ideas 58 (2):289-308.
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  46.  1
    Bruce Horner & Min-Zhan Lu (2009). Rhetoric and (?) Composition.”. In A. Lunsford, K. Wilson & R. Eberly (eds.), Sage Handbook of Rhetorical Studies. Sage 293.
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  47. Jc Craig & Dt Horner (1986). Interactions Between Sequentially Presented Vibrotactile Patterns. Bulletin of the Psychonomic Society 24 (5):322-322.
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  48. R. Horner (1999). Alan D. Schrift (Ed.), The Logic of the Gift: Toward an Ethic of Generosity. Journal of Consciousness Studies 6:149-149.
     
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  49. Robyn Horner (2005). Aporia or Excess? Two Strategies for Thinking R/Revelation. In Yvonne Sherwood & Kevin Hart (eds.), Derrida and Religion: Other Testaments. Routledge
     
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  50. Petra Horner (2008). Anselms Satisfaktionslehre in der Kreuzesholzlegende, im Streit der vier Tochter und in der Rezeption des Compendium Anticlaudiani. Theologie Und Philosophie 83 (1):32.
    Die von Anselm von Canterbury in seinem Werk „Cur Deus homo" gestellte Frage nach dem Warum der Menschwerdung und des Kreuzestodes beschäftigte im Mittelalter auch Verfasser deutschsprachiger Dichtungen. Darüber ist bislang wenig bekannt. Die untersuchten Alanus-Rezeptionen, Kreuzesholzlegenden und jene Texte, die den Streit der vier Töchter Gottes behandeln, sind zwar völlig verschiedene Werke, sie legen aber ein ganz bestimmtes Muster zugrunde, mit dessen Hilfe sie einige Gedanken aus Anselms Satisfaktionslehre verarbeiten. Dadurch erreichen auch sie das Ziel, die Schwere der Sünde (...)
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