Search results for 'Eric S. Williams' (try it on Scholar)

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  1. Cyril G. Williams (1976). Eric J. Sharpe and John R. Hinnells . Man and His Salvation: Studies in Memory of S. G. F. Brandon. Pp. 338. £5·40. [REVIEW] Religious Studies 12 (2):265.
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  2.  10
    Ron Williams (2012). Australian Humanist of the Year 2012 Presentation: Ron Williams's Acceptance Speech. The Australian Humanist 107 (107):1.
    Williams, Ron As I consider the list of previous AHOY recipients since the inaugural award in 1983, I can only say that this is an immeasurable honour. It means much to me because, for almost ten years now, Humanism has been there for my family. In 2005-2006, when separation of church and state school issues first crept into our lives, the Humanist Society of Queensland was to appear as the only beacon of secularist activism upon the deep northern horizon. (...)
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  3.  1
    Daniel D. Williams (1970). The Concept of Truth in Karl Barth's Theology: DANIEL D. WILLIAMS. Religious Studies 6 (2):137-145.
    In this paper on Karl Barth's conception of truth I shall try to state his position regarding the nature of truth and the criterion of truth, and secondly I shall draw from his position some propositions which I believe exhibit a pattern in his theology which brings it into close relationship to a philosophical tradition.
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  4.  7
    Rowan Williams (2008). Rowan Williams's Homily. The Chesterton Review 34 (3/4):699-701.
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  5.  7
    William Williams & Decided May, U.S. Ex Rel. Turner V. Williams, 194 U.S.
    ‘First. That on October 23, in the city of New York, your relator was arrested by divers persons claiming to be acting by authority of the government of the United States, and was by said persons conveyed to the United States immigration station at Ellis island, in the harbor of New York, and is now there imprisoned by the commissioner of immigration of the port of New York.
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  6. Ernst Mach, Sydney Waterlow & Cora May Williams (1914). The Analysis of Sensations and the Relation of the Physical to the Psychical, Tr. By C.M. Williams. Revised and Supplemented From the 5th Germ. Ed. By S. Waterlow. [REVIEW]
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  7. Richard Bett, Christopher Bobonich, David Bostock, Eric A. Brown, John M. Cooper, Dorothea Frede, David Gallop, Jonathan Lear, Nicholas D. Smith, Thomas M. Robinson, Christopher Shields, C. C. W. Taylor, Cass Weller & Bernard Williams (2001). Essays on Plato's Psychology. Lexington Books.
    The last several decades have witnessed an explosion of research in Platonic philosophy. A central focus of his philosophical effort, Plato's psychology is of interest both in its own right and as fundamental to his metaphysical and moral theories. This anthology offers, for the first time, a collection of the best classic and recent essays on cenral topics of Plato's psychological theory, including essays on the nature of the soul, studies of the tripartite soul for which Plato argues in the (...)
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  8.  8
    Eric Tsang & John Williams, Generalization and Hume's Problem of Induction: Misconceptions and Clarifications.
    In Generalizing Generalizability in Information Systems Research Lee and Baskerville (2003) attempt to clarify generalization and distinguish four types of generalization. Although this is a useful objective, what they call generalization is often not generalization at all in the proper sense of the word. We elucidate generalization by locating their major errors. A main source of these is their failure to understand the depth of Hume’s problem of induction. We give a thorough explication of the problem and then give a (...)
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  9.  10
    Grant T. Savage, Michele D. Bunn, Barbara Gray, Qian Xiao, Sijun Wang, Elizabeth J. Wilson & Eric S. Williams (2010). Stakeholder Collaboration: Implications for Stakeholder Theory and Practice. [REVIEW] Journal of Business Ethics 96 (S1):21-26.
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  10.  30
    John N. Williams (2014). Moore's Paradox in Belief and Desire. Acta Analytica 29 (1):1-23.
    Is there a Moore ’s paradox in desire? I give a normative explanation of the epistemic irrationality, and hence absurdity, of Moorean belief that builds on Green and Williams’ normative account of absurdity. This explains why Moorean beliefs are normally irrational and thus absurd, while some Moorean beliefs are absurd without being irrational. Then I defend constructing a Moorean desire as the syntactic counterpart of a Moorean belief and distinguish it from a ‘Frankfurt’ conjunction of desires. Next I discuss (...)
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  11.  24
    John N. Williams (2013). The Completeness of the Pragmatic Solution to Moore's Paradox in Belief: A Reply to Chan. Synthese 190 (12):2457-2476.
    Moore’s paradox in belief is the fact that beliefs of the form ‘ p and I do not believe that p ’ are ‘absurd’ yet possibly true. Writers on the paradox have nearly all taken the absurdity to be a form of irrationality. These include those who give what Timothy Chan calls the ‘pragmatic solution’ to the paradox. This solution turns on the fact that having the Moorean belief falsifies its content. Chan, who also takes the absurdity to be a (...)
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  12.  1
    John N. Williams & Eric W. K. Tsang (2015). Classifying Generalization: Paradigm War or Abuse of Terminology? Journal of Information Technology 30 (1):18-19.
    Lee and Baskerville (2003) attempted to clarify the concept of generalization and classify it into four types. In Tsang and Williams (2012) we objected to their account of generalization as well as their classification and offered repairs. Then we proposed a classification of induction, within which we distinguished five types of generalization. In their (2012) rejoinder, they argue that their classification is compatible with ours, claiming that theirs offers a ‘new language.’ Insofar as we resist this ‘new language’ and (...)
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  13.  79
    Mitchell S. Green & John N. Williams (eds.) (2007). Moore's Paradox: New Essays on Belief, Rationality, and the First Person. Oxford University Press.
    G. E. Moore observed that to assert, 'I went to the pictures last Tuesday but I don't believe that I did' would be 'absurd'. Over half a century later, such sayings continue to perplex philosophers. In the definitive treatment of the famous paradox, Green and Williams explain its history and relevance and present new essays by leading thinkers in the area.
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  14.  2
    Aloysius Martinich, S. Vaughan & D. L. Williams (2008). Hobbes's Religion and Political Philosophy: A Reply to Greg Forster. History of Political Thought 29 (1):49-64.
    A.P. Martinich's interpretation that in Leviathan Thomas Hobbes believed that the laws of nature are the commands of God and that he did not rely on the Bible to prove this has been criticized by Greg Forster in this journal (2003). Forster uses these criticisms to develop his own view that Hobbes was insincere when he professed religious beliefs. We argue that Forster misrepresents Martinich's view, is mistaken about what evidence is relevant to interpreting whether Hobbes was sincere or not, (...)
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  15. Robert R. Williams (1997). Hegel's Ethics of Recognition. Monograph Collection (Matt - Pseudo).
    In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of (...)
     
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  16. David Lay Williams (2014). Rousseau's Social Contract: An Introduction. Cambridge University Press.
    If the greatness of a philosophical work can be measured by the volume and vehemence of the public response, there is little question that Rousseau's Social Contract stands out as a masterpiece. Within a week of its publication in 1762 it was banished from France. Soon thereafter, Rousseau fled to Geneva, where he saw the book burned in public. At the same time, many of his contemporaries, such as Kant, considered Rousseau to be 'the Newton of the moral world', as (...)
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  17.  7
    Rueben C. Warren, Luther S. Williams & Wylin D. Wilson (2012). Addressing the Legacy of the U.S. Public Health Service Syphilis Study at Tuskegee: Optimal Health in Health Care Reform Philosophy. Ethics and Behavior 22 (6):496-500.
    This article is guided by principles and practices of bioethics and public health ethics focused on health care reform within the context of promoting Optimal Health. The Tuskegee University National Center for Bioethics in Research and Health Care is moving beyond the traditions of bioethics to incorporate public health ethics and Optimal Health. It is imperative to remember the legacy of the ill-fated research entitled Tuskegee Study of Untreated Syphilis in the Negro Male. Human participant research and health care must (...)
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  18. David Lay Williams (2007). Rousseau's Platonic Enlightenment. Penn State University Press.
    Although many commentators on Rousseau’s philosophy have noted its affinities with Platonism and acknowledged the debt that Rousseau himself expressed to Plato on numerous occasions, David Williams is the first to offer a thoroughgoing, systematic examination of this linkage. His contributions to the scholarship on Rousseau in this book are threefold: he enters the debate over whether Rousseau is a Hobbesian or a Platonist with a decisive argument supporting the latter position; he tackles from a new angle the ever-challenging (...)
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  19.  15
    Peter S. Williams (2010). The Emperor's Incoherent New Clothes – Pointing the Finger at Dawkins' Atheism. Think 9 (24):29-33.
    With the publication of The God Delusion Richard Dawkins became enthroned as the unofficial ‘Emperor’ for a cadre of writers advancing a rhetorically robust form of anti-theism dubbed ‘The New Atheism’ by Wired Magazine contributing editor Gary Wolf. Many have cheered Dawkins and his court, seeing in their writings just what they long to see. For, after the fashion of the fairy-tale Emperor's fabled new clothes, the ‘new atheism’ has seen naturalism wrapping itself in a fake finery of counterfeit meaning (...)
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  20.  48
    Christopher Williams (2009). Teaching & Learning Guide For: Some Questions in Hume's Aesthetics. Philosophy Compass 4 (1):292-295.
    David Hume's relatively short essay 'Of the Standard of Taste' deals with some of the most difficult issues in aesthetic theory. Apart from giving a few pregnant remarks, near the end of his discussion, on the role of morality in aesthetic evaluation, Hume tries to reconcile the idea that tastes are subjective (in the sense of not being answerable to the facts) with the idea that some objects of taste are better than others. 'Tastes', in this context, are the pleasures (...)
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  21. Mitchell S. Green & John N. Williams (2011). Moore's Paradox, Truth and Accuracy. Acta Analytica 26 (3):243-255.
    G. E. Moore famously observed that to assert ‘I went to the pictures last Tuesday but I do not believe that I did’ would be ‘absurd’. Moore calls it a ‘paradox’ that this absurdity persists despite the fact that what I say about myself might be true. Krista Lawlor and John Perry have proposed an explanation of the absurdity that confines itself to semantic notions while eschewing pragmatic ones. We argue that this explanation faces four objections. We give a better (...)
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  22.  5
    G. Denny, P. Sundvall, S. J. Thornton, J. Reinarz & A. N. Williams (2010). Historical and Contemporary Perspectives on Children's Diets: Is Choice Always in the Patients' Best Interest? Medical Humanities 36 (1):14-18.
    On 29 March 1744, Thomasin Grace, a 13-year-old girl, was the first inpatient admitted to the Northampton General Infirmary (later the Northampton General Hospital). Inpatient hospital diets, then and now, are mainstays of effective patient treatment. In the mid-18th century there were four prescribed diets at Northampton: ‘full’, ‘milk’, ‘dry’ and ‘low’. Previous opinions concerning these four diets were unfavourable, but had not been based upon an individual dietetic assessment. Thomasin would most likely have been given the milk diet, but (...)
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  23. Meredith Williams (2015). Blind Obedience: The Structure and Content of Wittgenstein's Later Philosophy. Routledge.
    There is considerable debate amongst philosophers as to the basic philosophical problem Wittgenstein is attempting to solve in _Philosophical Investigations_. In this bold and original work, Meredith Williams argues that it is the problem of "normative similarity". In _Blind Obedience_ Williams demonstrates how Wittgenstein criticizes traditional, representationalist theories of language by employing the ‘master/novice’ distinction of the learner, arguing that this distinction is often overlooked but fundamental to understanding philosophical problems about mind and language. The book not only (...)
     
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  24. Meredith Williams (2009). Blind Obedience: The Structure and Content of Wittgenstein's Later Philosophy. Routledge.
    There is considerable debate amongst philosophers as to the basic philosophical problem Wittgenstein is attempting to solve in _Philosophical Investigations_. In this bold and original work, Meredith Williams argues that it is the problem of "normative similarity". In _Blind Obedience_ Williams demonstrates how Wittgenstein criticizes traditional, representationalist theories of language by employing the ‘master/novice’ distinction of the learner, arguing that this distinction is often overlooked but fundamental to understanding philosophical problems about mind and language. The book not only (...)
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  25. Robert R. Williams (1998). Hegel's Ethics of Recognition. University of California Press.
    In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of (...)
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  26. Bernard Williams (ed.) (2015). Obscenity and Film Censorship: An Abridgement of the Williams Report. Cambridge University Press.
    When it first appeared in 1979, the Williams Report on Obscenity and Film Censorship provoked strong reactions. The practical issues and political principles examined are of continuing interest and remain a crucial point of reference for discussions on obscenity and censorship. Presented in a fresh series livery for the twenty-first century, and with a specially commissioned Preface written by Onora O'Neill, illuminating its continuing importance and relevance to philosophical enquiry, this abridged edition of Bernard Williams's Report presents all (...)
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  27. David Lay Williams (2008). Rousseau's Platonic Enlightenment. Penn State University Press.
    Although many commentators on Rousseau’s philosophy have noted its affinities with Platonism and acknowledged the debt that Rousseau himself expressed to Plato on numerous occasions, David Williams is the first to offer a thoroughgoing, systematic examination of this linkage. His contributions to the scholarship on Rousseau in this book are threefold: he enters the debate over whether Rousseau is a Hobbesian or a Platonist with a decisive argument supporting the latter position; he tackles from a new angle the ever-challenging (...)
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  28.  26
    John N. Williams (2013). Moore's Paradox and the Priority of Belief Thesis. Philosophical Studies 165 (3):1117-1138.
    Moore’s paradox is the fact that assertions or beliefs such asBangkok is the capital of Thailand but I do not believe that Bangkok is the capital of Thailand or Bangkok is the capital of Thailand but I believe that Bangkok is not the capital of Thailand are ‘absurd’ yet possibly true. The current orthodoxy is that an explanation of the absurdity should first start with belief, on the assumption that once the absurdity in belief has been explained then this will (...)
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  29. John N. Williams (2004). Moore's Paradoxes, Evans's Principle and Self-Knowledge. Analysis 64 (284):348-353.
    I supply an argument for Evans's principle that whatever justifies me in believing that p also justifies me in believing that I believe that p. I show how this principle helps explain how I come to know my own beliefs in a way that normally makes me the best authority on them. Then I show how the principle helps to solve Moore's paradoxes.
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  30.  98
    John N. Williams (2006). In Defence of an Argument for Evans's Principle: A Rejoinder to Vahid. Analysis 66 (290):167–170.
    In (2004) I gave an argument for Evans’s principle -/- Whatever justifies me in believing that p also justifies me in believing that I believe that p -/- Hamid Vahid (2005) raises two objections against this argument. I show that the first is harmless and that the second is a non sequitur.
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  31.  49
    John N. Williams (2015). Eliminativism, Dialetheism and Moore's Paradox. Theoria 81 (1):27-47.
    John Turri gives an example that he thinks refutes what he takes to be “G. E. Moore's view” that omissive assertions such as “It is raining but I do not believe that it is raining” are “inherently ‘absurd'”. This is that of Ellie, an eliminativist who makes such assertions. Turri thinks that these are perfectly reasonable and not even absurd. Nor does she seem irrational if the sincerity of her assertion requires her to believe its content. A commissive counterpart of (...)
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  32.  18
    John N. Williams (2015). Moore's Paradox in Thought: A Critical Survey. Philosophy Compass 10 (1):24-37.
    It is raining but you don’t believe that it is raining. Imagine silently accepting this claim. Then you believe both that it is raining and that you don’t believe that it is raining. This would be an ‘absurd’ thing to believe,yet what you believe might be true. Itmight be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to believe something about yourself that might be (...)
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  33.  7
    John N. Williams (2015). Moore’s Paradox in Speech: A Critical Survey. Philosophy Compass 10 (1):10-23.
    It is raining but you don’t believe that it is raining. Imagine accepting this claim. Then you are committed to saying ‘It is raining but I don’t believe that it is raining’. This would be an ‘absurd’ thing to claim or assert, yet what you say might be true. It might be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to assert something about yourself (...)
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  34.  45
    Thomas Williams (2011). Augustine's Intellectual Conversion: The Journey From Platonism to Christianity. Notre Dame Philosophical Reviews 2011.
    Review of Brian Dobell, Augustine's Intellectual Conversion.
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  35.  14
    John N. Williams & Mitchell S. Green, Introduction to Moore's Paradox: New Essays on Belief, Rationality and the First Person.
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  36.  6
    John S. Williams (1970). Sartre's Dialectic of History. Renascence 22 (2):59-68.
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  37.  1
    A. A. Adams & S. A. Williams (2014). What's Yours is Mine and What's Mine's My Own. Acm Sigcas Computers and Society 44 (1):15-26.
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  38.  2
    Melissa S. Williams (2013). Book Review: In God's Shadow: Politics in the Hebrew Bible by Michael Walzer. [REVIEW] Political Theory 41 (5):769-772.
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  39.  1
    John N. Williams & Mitchell S. Green (2011). Moore’s Paradox, Truth and Accuracy: A Reply to Lawlor and Perry. Acta Analytica 26 (3):243-255.
  40.  2
    P. Hubbard, R. Kitchin, G. Valentine, A. Leyshon, R. Lee, C. C. Williams, D. S. Madison, T. Mizuuchi, M. K. Nelson & K. R. Olwig (2005). Broz, S.(2004) Good People in an Evil Time: Portraits of Complicity and Resistance in the Bosnian War (New York: Other Press). Dorling, D.(2005) Human Geography of the UK (London: Sage Publications). Hall, CM & Page, SJ (2002) The Geography of Tourism and Recreation: Environment, Place and Space (2nd Edn.)(New York: Routledge). [REVIEW] Ethics, Place and Environment 8 (3):393.
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  41.  15
    Eric W. K. Tsang & John N. Williams (2012). Generalization and Induction: Misconceptions, Clarifications and a Classification of Induction. Management Information Systems Quarterly 36 (3):729-748.
    In “Generalizing Generalizability in Information Systems Research,” Lee and Baskerville try to clarify generalization and classify it into four types. Unfortunately, their account is problematic. We propose repairs. Central among these is our balance-of-evidence argument that we should adopt the view that Hume’s problem of induction has a solution, even if we do not know what it is. We build upon this by proposing an alternative classification of induction. There are five types of generalization: theoretical, within-population, cross-population, contextual, and temporal, (...)
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  42. John N. Williams & Eric W. K. Tsang, Generalization and Induction: More Misconceptions and Clarifications.
    In ‘Generalization and Induction: Misconceptions, Clarifications, and a Classification of Induction’, we comment on Lee and Baskerville’s paper ‘Generalizing Generalizability in Information Systems Research’, which attempts to clarify the concept of generalization and classify it into four types. Our commentary discusses the misconceptions in their paper and proposes an alternative classification of induction. Their response ‘Conceptualizing Generalizability: New Contributions and a Reply’ perpetuates their misconceptions and create new ones. The purpose of this rejoinder is to highlight the major problems both (...)
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  43. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the theological (...)
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  44.  43
    Thomas Williams (2015). Anselm's Quiet Radicalism. British Journal for the History of Philosophy 24 (1):1-20.
    It is characteristic of Anselm to adopt the formulations of his authorities while giving them meanings of his own, hiding conceptual disagreement by means of verbal echoes. Anselm's considerable originality sometimes goes unnoticed because readers see the standard Augustinian language and miss the fact that Anselm uses it to state un-Augustinian views. One striking instance of Anselm's quiet radicalism is his understanding of free choice and the fall. He seems to uphold standard Augustinian privation theory when he affirms that injustice (...)
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  45.  75
    John N. Williams (2007). Moore's Paradoxes and Iterated Belief. Journal of Philosophical Research 32:145-168.
    I give an account of the absurdity of Moorean beliefs of the omissive form(om) p and I don’t believe that p,and the commissive form(com) p and I believe that not-p,from which I extract a definition of Moorean absurdity. I then argue for an account of the absurdity of Moorean assertion. After neutralizing two objections to my whole account, I show that Roy Sorensen’s own account of the absurdity of his ‘iterated cases’(om1) p and I don’t believe that I believe that (...)
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  46.  5
    John R. Williams (2005). Unesco's Proposed Declaration on Bioethics and Human Rights – a Bland Compromise1. Developing World Bioethics 5 (3):210-215.
    ABSTRACTThe latest draft of UNESCO's proposed Universal Declaration on Bioethics and Human Rights is a major disappointment. The committee of government ‘experts’ that produced it made sure that it would not introduce any new obligations for States, and so the document simply restates existing agreements and lists desirable goals without specifying how they can be achieved. This article focuses on the shortcomings of the document as it would apply to health care. These shortcomings are evident in the document's scope, aims (...)
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  47.  21
    Kevin Williams (2009). Vision and Elusiveness in Philosophy of Education: R. S. Peters on the Legacy of Michael Oakeshott. Journal of Philosophy of Education 43 (1):223-240.
    Despite his elusiveness on important issues, there is much in Michael Oakeshott's educational vision that Richard Peters quite rightly wishes to endorse. The main aim of this essay is, however, to consider Peters' justifiable critique of three features of Oakeshott's work. These are (1) the rigidity of his distinction between vocational and university education, (2) the lack of clarity and accuracy in his philosophy of teaching and learning, especially the under-conceptualisation of the role of example in teaching, (3) the over-emphasis (...)
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  48.  14
    Thomas Williams (1998). The Libertarian Foundations of Scotus's Moral Philosophy. The Thomist 62 (2):193-215.
    After setting out in part 1 Scotus's libertarian account of the will, I shall discuss two of the most important implications Scotus understood his account to have. First, according to Scotus, the Thomist understanding of the will as intellective appetite is inadequate to provide a libertarian account of freedom. Scotus therefore rejects that understanding and offers an alternative moral psychology. In part 2 of the paper I therefore draw attention to the passages in which Scotus offers his reasons for rejecting (...)
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  49.  94
    William H. Williams (1992). Is Hume's Shade of Blue a Red Herring? Synthese 92 (1):83 - 99.
    The existence of an idea of a missing shade of blue contradicts Hume's first principle that simple ideas all derive from corresponding simple impressions. Hume dismisses the exception to his principle as unimportant. Why does he do so? His later account of distinctions of reason suggests a systematic way of dealing with simple ideas not derived from simple impressions. Why does he not return to the problem of the missing shade, having offered that account? Several suggestions as to Hume's solution (...)
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  50.  62
    Garrath Williams, Kant's Account of Reason. Stanford Encyclopedia of Philosophy.
    Two of the most prominent questions in Kant's critical philosophy concern reason. The first, central to his theoretical philosophy, is the unprovable pretensions of reason in earlier “rationalist” philosophers, especially Leibniz and Descartes. The second, central to his practical philosophy, is the subservient role accorded to reason by the British empiricists—above all Hume, who declared, “Reason is wholly inactive, and can never be the source of so active a principle as conscience, or a sense of morals.” Treatise, 3.1.1.11; see also (...)
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