Search results for 'Elizabeth Schmidt Radcliffe' (try it on Scholar)

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  1. Elizabeth Schmidt Radcliffe (ed.) (2008). A Companion to Hume. Blackwell Pub..score: 870.0
    Comprised of twenty-nine newly commissioned essays, A Companion to Hume examines the depth of the philosophies and influence of the legacies attributed to one of history’s most remarkable thinkers.
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  2. Elizabeth Schmidt Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya (eds.) (2007). Late Modern Philosophy: Essential Readings with Commentary. Blackwell Pub. Ltd..score: 870.0
    Part of the Blackwell Readings in the History of Philosophy series, this survey of late modern philosophy focuses on the key texts and philosophers of the period whose beliefs changed the course of western thought. Gathers together the key texts from the most significant and influential philosophers of the late modern era to provide a thorough introduction to the period. Features the writings of Locke, Berkeley, Hume, Leibniz, Kant, Rousseau, Bentham and other leading thinkers. Examines such topics as empiricism, rationalism, (...)
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  3. Elizabeth S. Radcliffe (2006). Moral Internalism and Moral Cognitivism in Hume's Metaethics. Synthese 152 (3):353 - 370.score: 240.0
    Most naturalists think that the belief/desire model from Hume is the best framework for making sense of motivation. As Smith has argued, given that the cognitive state (belief) and the conative state (desire) are separate on this model, if a moral judgment is cognitive, it could not also be motivating by itself. So, it looks as though Hume and Humeans cannot hold that moral judgments are states of belief (moral cognitivism) and internally motivating (moral internalism). My chief claim is that (...)
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  4. Elizabeth S. Radcliffe (2008). The Humean Theory of Motivation and its Critics. In , A Companion to Hume. Wiley-Blackwell.score: 240.0
  5. Elizabeth S. Radcliffe (2008). Reason, Morality, and Hume's "Active Principles&Quot;: Comments on Rachel Cohon's Hume's Morality: Feeling and Fabrication. Hume Studies 34 (2):267-276.score: 240.0
    Rachel Cohon's Hume is a moral sensing theorist, who holds both that moral qualities (virtue and vice) are mind-dependent and that there is such a thing as moral knowledge. He is an anti-rationalist about motivation, arguing that reason alone does not motivate, but allows that both beliefs and passions are motivating. (That is, some beliefs cause passions and some passions cause action.) And he is both a descriptive and a normative moral theorist who, despite having resources for putting checks on (...)
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  6. Elizabeth S. Radcliffe (1996). How Does the Humean Sense of Duty Motivate? Journal of the History of Philosophy 34 (3):383-407.score: 240.0
    On Hume's account, when we lack virtues that would typically prompt moral action, we can instead be motivated by the "sense of duty." Surprisingly, Hume seems to maintain that, in such cases, we are motivated by a desire to avoid the unpleasantness of "self-hatred" evoked in us when we realize we lack certain traits others possess. This account has led commentators to argue that Hume is not a moral internalist, since motivation by duty is motivation by a self-interested desire. This (...)
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  7. Elizabeth S. Radcliffe (1999). Hume on the Generation of Motives: Why Beliefs Alone Never Motivate. Hume Studies 25 (1-2):101-122.score: 240.0
    Hume’s thesis that reason alone does not motivate is taken as the ground for this theory: Reason produces beliefs only, and beliefs are mere representations of fact, which, without passions for the objects the beliefs concern, cannot move anyone at all. Discussions of the Humean theory of motivation usually begin with the motivating passions in place without asking about their genesis. This emphasis, I think, overlooks a good deal of what Hume’s thesis concerning the motivational impotence of reason is about: (...)
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  8. Elizabeth S. Radcliffe (2004). Love and Benevolence in Hutcheson's and Hume's Theories of the Passions. British Journal for the History of Philosophy 12 (4):631 – 653.score: 240.0
  9. Elizabeth S. Radcliffe (2012). Reasons From The Humean Perspective. Philosophical Quarterly 62 (249):777-796.score: 240.0
  10. Elizabeth S. Radcliffe (1997). Kantian Tunes on a Humean Instrument: Why Hume Is Not Really a Skeptic About Practical Reasoning. Canadian Journal of Philosophy 27 (2):247 -.score: 240.0
  11. Elizabeth S. Radcliffe (2011). Ruling Passions. The Philosophers' Magazine 54 (54):85-89.score: 240.0
    A radical implication of Hume’s theory of motivation is that it makes no sense, strictly speaking, to call actions rational or irrational. So, he claims, it is not contrary to reason for me to prefer the destruction of the world to getting a scratch on my finger.
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  12. Elizabeth S. Radcliffe (2007). Review of Michael B. Gill, The British Moralists on Human Nature and the Birth of Secular Ethics. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).score: 240.0
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  13. Elizabeth S. Radcliffe (1994). Hume on Motivating Sentiments, the General Point of View, and the Inculcation of "Morality". Hume Studies 20 (1):37-58.score: 240.0
    That Hume's theory can be interpreted in two widely divergent ways-as a version of sentimentalism and as an ideal observer theory-is symptomatic of a puzzle ensconced in Hume's theory. How can the ground of morality be internal and motivating (as Hume says) when an inference to the feelings of a spectator in "the general point of view" is typically necessary to get to genuine moral distinctions (as Hume implies when he says we rarely achieve the general point of view)? This (...)
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  14. Elizabeth S. Radcliffe (1986). Hutcheson's Perceptual and Moral Subjectivism. History of Philosophy Quarterly 3 (4):407 - 421.score: 240.0
  15. Elizabeth S. Radcliffe (2006). Review of Joyce Jenkins, Jennifer Whiting, Christopher Williams (Eds.), Persons and Passions: Essays in Honor of Annette Baier. [REVIEW] Notre Dame Philosophical Reviews 2006 (2).score: 240.0
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  16. Elizabeth S. Radcliffe & Michael J. Meyer (2001). Carol Jean White, 1946-2000. Proceedings and Addresses of the American Philosophical Association 74 (5):251 - 253.score: 240.0
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  17. Elizabeth S. Radcliffe (2004). Introduction. Utilitas 16 (2):119-123.score: 240.0
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  18. Elizabeth S. Radcliffe (1994). Hume on Passion, Reason, and the Reasonableness of Ends. Southwest Philosophy Review 10 (2):1-11.score: 240.0
  19. Elizabeth S. Radcliffe (1994). Hume's Theory of Moral Judgment: A Study in the Unity of A Treatise of Human Nature (Review). Hume Studies 19 (2):324-326.score: 240.0
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  20. Elizabeth S. Radcliffe (1984). Kenny's Aquinas on Dispositions for Human Acts. New Scholasticism 58 (4):424-446.score: 240.0
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  21. Elizabeth S. Radcliffe (forthcoming). Moral and Scientific Realism: Essays in Honor of Richard N. Boyd and Nicholas L. Sturgeon. Philosophical Studies:1-1.score: 240.0
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  22. Elizabeth S. Radcliffe (1999). Religion and Faction in Hume's Moral Philosophy. Faith and Philosophy 16 (4):569-573.score: 240.0
  23. Amanda H. Schmidt, Alicia St Robbins, Julie K. Combs, Adam Freeburg, Robert G. Jesperson, Haldre S. Rogers, Kimberly S. Sheldon & Elizabeth Wheat (2012). A New Model for Training Graduate Students to Conduct Interdisciplinary, Interorganizational, and International Research. Bioscience 62 (3):296-304.score: 240.0
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  24. Elizabeth S. Radcliffe (2002). Francis Hutcheson. In Steven Nadler (ed.), A Companion to Early Modern Philosophy. Blackwell.score: 240.0
     
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  25. Elizabeth S. Radcliffe (2012). Hume and the Passions as Original Existences. In Lorenzo Greco & Alessio Vaccari (ed.), Hume Readings. Edizioni di Storia e Letteratura.score: 240.0
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  26. Elizabeth S. Radcliffe (2007). Moral Naturalism and the Possibility of Making Ourselves Better. In Brad Wilburn (ed.), Moral Cultivation. Lexington Books.score: 240.0
  27. Elizabeth S. Radcliffe (2013). Moral Sentimentalism and the Reasonableness of Being Good. Revue Internationale de Philosophie 2013 (no. 263):9-27.score: 240.0
    In this paper, I discuss the implications of Hutcheson’s and Hume’s sentimentalist theories for the question of whether and how we can offer reasons to be moral. Hutcheson and Hume agree that reason does not give us ultimate ends. Because of this, on Hutcheson’s line, the possession of affections and of a moral sense makes practical reasons possible. On Hume’s view, that reason does not give us ultimate ends means that reason does not motivate on its own, and this makes (...)
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  28. Elizabeth S. Radcliffe (2000). On Hume. Wadsworth.score: 240.0
     
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  29. Elizabeth S. Radcliffe (1997). The British Moralists and the Internal 'Ought': 1640-1740 (Review). Journal of the History of Philosophy 35 (3):470-472.score: 240.0
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  30. Leigh Eric Schmidt (1998). Elizabeth C. Hirschman. Semiotica 118 (1/2):193-200.score: 240.0
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  31. Katherine Schmidt, Pooja Patnaik & Elizabeth A. Kensinger (2011). Emotion's Influence on Memory for Spatial and Temporal Context. Cognition and Emotion 25 (2):229-243.score: 240.0
  32. Helmut Schmidt (1987). Alcock's Critique of Schmidt's Experiments. Behavioral and Brain Sciences 10 (4):609.score: 120.0
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  33. Adam Jankowski, Robert Lettner, Burghart Schmidt, Dieter Ronte, Anne Marie Freybourg & Philipp Stadler (eds.) (2010). Adam Jankowski, Robert Lettner, Burghart Schmidt: Philosophie der Landschaft: Zwischen Denken Und Bild. Jovis.score: 120.0
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  34. Alfred Schmidt, Wolfgang Jordan & Michael Jeske (eds.) (2006). Für Einen Realen Humanismus: Festschrift Zum 75. Geburtstag von Alfred Schmidt. Lang.score: 120.0
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  35. James A. Harris (2009). Review of Elizabeth S. Radcliffe (Ed.), A Companion to Hume. [REVIEW] Notre Dame Philosophical Reviews 2009 (2).score: 84.0
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  36. Brian R. Clack (1995). Frank G. Kirkpatrick. Together Bound: God, History, and the Religious Community. Pp. Xviii+195. (New York and Oxford: Oxford University Press, 1994).£27.50.Jonathan L. Kvanvig. The Problem of Hell. Pp. Viii+182. (New York and Oxford: Oxford University Press, 1993). £22.50.Anders Nordgren. Evolutionary Thinking: An Analysis of Rationality, Morality and Religion From an Evolutionary Perspective. Pp. 244. (Stockholm: Almqvist and Wicksell (Studia Philosophiae Religionis), 1994). SEK 218.Jean Porter. The Recovery of Virtue. Pp. 208. (London: S.P.C.K., 1994).Elizabeth S. Radcliffe and Carol J. White (Eds). Faith in Theory and Practice: Essays on Justifying Religious Belief. Pp. Xix + 235. (Chicago and La Salle, Illinois: Open Court, 1993).John E. Smith. Quasi-Religions: Humanism, Marxism and Nationalism. Pp. 154. (London and Basingstoke: Macmillan, 1994). £11–99 Pbk. [REVIEW] Religious Studies 31 (1):145.score: 84.0
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  37. Barry Stroud (2009). Elizabeth S. Radcliffe (Ed.). A Companion to Hume. Hume Studies 35 (1):243.score: 84.0
     
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  38. Lynne M. Broughton (1983). The Sceptical Feminist By Janet Radcliffe Richards London: Routledge and Kegan Paul, 1980, X+306 Pp., £12.00Equality and the Rights of Women By Elizabeth H. Wolgast New York and London:Cornell University Press, 1980, 176 Pp., £7.50. [REVIEW] Philosophy 58 (224):259-.score: 72.0
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  39. Ella Schmidt (2011). Equality in Difference: Hierarchical Multiculturalism and Membership Illusions. [REVIEW] Human Studies 34 (4):489-494.score: 60.0
    Equality in Difference: Hierarchical Multiculturalism and Membership Illusions Content Type Journal Article Category Book Review Pages 489-494 DOI 10.1007/s10746-011-9193-x Authors Ella Schmidt, Department of Anthropology, Criminology, and Interdisciplinary Social Sciences, University of South Florida-St. Petersburg, St. Petersburg, FL, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 4.
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  40. Dennis J. Schmidt (2012). Between Word and Image: Heidegger, Klee, and Gadamer on Gesture and Genesis. Indiana University Press.score: 60.0
    Focusing on Heidegger and the work of Paul Klee, Schmidt pursues larger issues in the relationship between word, image, and truth.
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  41. Richard A. Schmidt & Douglas Young (2010). Cars Gone Wild: The Major Contributor to Unintended Acceleration in Automobiles is Pedal Error. Frontiers in Psychology 1.score: 60.0
    “Unintended-acceleration” automobile accidents typically begin when the driver first enters the car, starts the engine, and intends to press his/her right foot on the brake while shifting from Park to a drive gear (Drive or Reverse). The driver reports an unintended (uncommanded) full-throttle acceleration, coupled with a loss of braking, until the episode ends in a crash. Pedal misapplications--where the right foot contacts the accelerator instead of the brake that was intended--have been linked to these accidents (Schmidt, 1989, 1993) (...)
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  42. Dennis J. Schmidt (2001). On Germans and Other Greeks: Tragedy and Ethical Life. Indiana University Press.score: 60.0
    In this illuminating work, Dennis J. Schmidt examines tragedy as one of the highest forms of human expression for both the ancients and the moderns.
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  43. Rachel Cohon (2010). Reply to Radcliffe and Garrett. Hume Studies 34 (2):277-288.score: 42.0
    I thank both my critics for their praise, their searching comments and objections, and their careful attention to my book. In the very short time allotted to respond to them both, I will address their objections in an integrated way, following the order of my book.Both Elizabeth Radcliffe and Don Garrett protest that for the last twenty years the noncognitivist reading has not dominated Hume scholarship in the way that I suggest when I include it in the common (...)
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  44. Barry Z. Posner & Warren H. Schmidt (1993). Values Congruence and Differences Between the Interplay of Personal and Organizational Value Systems. Journal of Business Ethics 12 (5):341 - 347.score: 30.0
    Following the research of Liedtka (1989), this paper examines the impact of her values congruence model on managers'' work attitudes and perceptions of ethical practices within their firms. A nationwide cross-section of managers (N=1,059) provides the sample for the study. Consonance or clarity about both personal value systems and organizational value systems were found to be more important and, in the absence of one or the other, clarity of personal values were shown to have a more positive impact than organizational (...)
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  45. C. T. A. Schmidt & F. Kraemer (2006). Robots, Dennett and the Autonomous: A Terminological Investigation. [REVIEW] Minds and Machines 16 (1):73-80.score: 30.0
    In the present enterprise we take a look at the meaning of Autonomy, how the word has been employed and some of the consequences of its use in the sciences of the artificial. Could and should robots really be autonomous entities? Over and beyond this, we use concepts from the philosophy of mind to spur on enquiry into the very essence of human autonomy. We believe our initiative, as does Dennett's life-long research, sheds light upon the problems of robot design (...)
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  46. Anthony P. Atkinson, I. S. Baker, Susan J. Blackmore, William Braud, Jean E. Burns, R. H. S. Carpenter, Christopher J. S. Clarke, Ralph D. Ellis, David Fontana, Christopher C. French, D. Radin, M. Schlitz, Stefan Schmidt & Max Velmans (2005). Open Peer Commentary on 'the Sense of Being Stared At' Parts 1 &. Journal of Consciousness Studies 12 (6):50-116.score: 30.0
  47. Thomas Schmidt & Dirk Vorberg (2006). Criteria for Unconscious Cognition: Three Types of Dissociation. Perception and Psychophysics 68 (3):489-504.score: 30.0
  48. Gavrell Ortiz & Sara Elizabeth (2004). Beyond Welfare: Animal Integrity, Animal Dignity, and Genetic Engineering. Ethics and the Environment 9 (1):94-120.score: 30.0
    : Bernard Rollin argues that it is permissible to change an animal's telos through genetic engineering, if it doesn't harm the animal's welfare. Recent attempts to undermine his argument rely either on the claim that diminishing certain capacities always harms an animal's welfare or on the claim that it always violates an animal's integrity. I argue that these fail. However, respect for animal dignity provides a defeasible reason not to engineer an animal in a way that inhibits the development of (...)
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  49. Harald Walach & Stefan Schmidt (2005). Repairing Plato's Life Boat with Ockham's Razor: The Important Function of Research in Anomalies for Consciousness Studies. Journal of Consciousness Studies 12 (2):52-70.score: 30.0
    Scientific progress is achieved not only by continuous accumulation of knowledge but also by paradigm shifts. These shifts are often necessitated by anomalous findings that cannot be incorporated in accepted models. Two important methodological principles regulate this process and complement each other: Ockham's Razor as the principle of parsimony and Plato's Life Boat as the principle of the necessity to 'save the appearances' and thus incorporate conflicting phenomenological data into theories. We review empirical data which are in conflict with some (...)
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  50. James R. Schmidt, Matthew J. C. Crump, Jim Cheesman & Derek Besner (2007). Contingency Learning Without Awareness: Evidence for Implicit Control. Consciousness and Cognition 16 (2):421-435.score: 30.0
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