Search results for 'Evan Morris Williams' (try it on Scholar)

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  1. Suelyn Ching Tune, Julie Stewart Williams, Susan Nunes, Vivian L. Thompson, Aldyth Morris, Lu Xun, William A. Lyell, Gary Pak, Margaret K. Pai & Uno Chiyo (2013). Maui and the Secret of Fire. Philosophy East and West 63 (2).
     
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  2.  2
    Jeffrey J. Williams (2013). IThe Little Magazine and the Theory Journal: A Response to Evan Kindley's “Big Criticism”. Critical Inquiry 39 (2):402-411.
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  3. Peter J. T. Morris (1991). Trevor I. Williams. Robert Robinson: Chemist Extraordinary. Oxford: Oxford University Press, 1990. Pp. Viii + 201. ISBN 0-19-858180-7. [REVIEW] British Journal for the History of Science 24 (1):111.
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  4. Morris Ginsberg & James Michel Williams (1924). The Psychology of Society. Journal of Philosophy 21 (10):273-275.
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  5.  31
    Evan G. Williams (2015). The Possibility of an Ongoing Moral Catastrophe. Ethical Theory and Moral Practice 18 (5):971-982.
    This article gives two arguments for believing that our society is unknowingly guilty of serious, large-scale wrongdoing. First is an inductive argument: most other societies, in history and in the world today, have been unknowingly guilty of serious wrongdoing, so ours probably is too. Second is a disjunctive argument: there are a large number of distinct ways in which our practices could turn out to be horribly wrong, so even if no particular hypothesized moral mistake strikes us as very likely, (...)
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  6.  4
    Evan G. Williams (2016). Preferences’ Significance Does Not Depend on Their Content. Journal of Moral Philosophy 13 (2):211-234.
    _ Source: _Volume 13, Issue 2, pp 211 - 234 Moral theories which include a preference-fulfillment aspect should not restrict their concern to some subset of people’s preferences such as “now-for-now” preferences. Instead, preferences with all contents—e.g. ones which are external, diachronic, or even modal—should be taken into account. I offer a conceptualization of preferences and preference fulfillment which allows us to understand odd species of preferences, and I give a series of examples showing what it would mean to fulfill (...)
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    Evan G. Williams (2014). Preferences’ Significance Does Not Depend on Their Content. Brill.
    _ Source: _Page Count 24 Moral theories which include a preference-fulfillment aspect should not restrict their concern to some subset of people’s preferences such as “now-for-now” preferences. Instead, preferences with all contents—e.g. ones which are external, diachronic, or even modal—should be taken into account. I offer a conceptualization of preferences and preference fulfillment which allows us to understand odd species of preferences, and I give a series of examples showing what it would mean to fulfill such preferences and why we (...)
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  8.  36
    Evan G. Williams (2013). Promoting Value As Such. Philosophy and Phenomenological Research 87 (2):392-416.
    Without needing to commit to any specific claims about what states of affairs have most agent-neutral value, we can nevertheless predict that states of affairs which are relatively valuable are also relatively likely to occur—on the grounds that, all else equal, at least some other agents are likely to recognize the value of those states of affairs, pursue them because they are valuable, and successfully bring them about as a consequence of that pursuit. This gives us a way to promote (...)
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  9.  7
    Evan Gregg Williams, Ethics Under Moral Neutrality.
    How should we act when uncertain about the moral truth, or when trying to remain neutral between competing moral theories? This dissertation argues that some types of actions and policies are relatively likely to be approved by a very wide range of moral theories—even theories which have never yet been formulated, or which appear to cancel out one another's advice. For example, I argue that actions and policies which increase a moral agent's access to primary goods also tend to increase (...)
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  10.  2
    Evan G. Williams (2014). Preferences’ Significance Does Not Depend on Their Content. New Content is Available for Journal of Moral Philosophy.
    _ Source: _Page Count 24 Moral theories which include a preference-fulfillment aspect should not restrict their concern to some subset of people’s preferences such as “now-for-now” preferences. Instead, preferences with all contents—e.g. ones which are external, diachronic, or even modal—should be taken into account. I offer a conceptualization of preferences and preference fulfillment which allows us to understand odd species of preferences, and I give a series of examples showing what it would mean to fulfill such preferences and why we (...)
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  11.  4
    Evan Simpson & Mark Williams (1994). The Ideal of Social Disillusionment. Philosophical Forum 26 (1):63-77.
    In this paper we argue that individuals in modern societies can share a general appreciation of the contingency of moral and political engagement without endangering these purposeful attachments. Depending upon the acceptance of various cognitive conventions, social practices and institutions cannot be sustained by appeals to advantage alone, but these conventions do not demand ontological commitment. Transparent fictions rather than ideological illusions can suffice to sustain valued forms of life. In contrast to Rorty's ironic society in which "only the intellectuals (...)
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  12.  7
    Evan Calder Williams (2011). Lenin Reloaded: Towards a Politics of Truth. Historical Materialism 19 (3):157-175.
  13. Robert Cowen, Sean D. Healy, Edgar B. Gumbert, Geoffrey M. Ibim, Fannie R. Cooley, Stuart J. Cohen, Maurice F. Freehill, Evan R. Powell, Virginia K. Wiegand, Geraldine Johncich Clifford, Charles E. Mcclelland, George C. Stone, Glenn C. Atkyns, Barbara Finkelstein, Gene P. Agre, Harrison Jr & William G. Williams (1973). Book Reviews Section 2. Educational Studies 4 (4):210-221.
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  14. William Morris (1996). A Speech by Mr. William Morris From the Cambridge Chronicle, 23 February 1878. Monograph Collection (Matt - Pseudo).
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  15. Evan Morris, Jenna Sullivan & Anjelica Gonzalez (forthcoming). Data Misuse and Manipulation: Teaching New Scientists That Fudging the Data is Bad. Ethics in Biology, Engineering and Medicine: An International Journal.
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  16. Evan Williams (2010). A Thousand Machines: A Concise Philosophy Of The Machine As Social Movement. [REVIEW] Radical Philosophy 163.
     
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  17.  22
    Emyr Williams, Ursula Billington & Leslie J. Francis (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  18.  6
    Bernard Williams (1999). Seminar with Bernard Williams 25 November 1998 — Institute of Philosophy — KU Leuven. Ethical Perspectives 6 (3-4):243-265.
    Arnold Burms: Professor Williams has said that he is willing to answer some of our questions about his work. Given the amount of work he has to do here in a few days, this was a generous decision for which we are genuinely grateful. Professor Van de Putte will start the discussion with some questions about the relation between theory and practice.André Van de Putte: In Ethics and the Limits of Philosophy you situate ethical thought in the context of (...)
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  19.  20
    David M. Williams, Robert W. Scotland, Christopher J. Humphries & Darrell J. Siebert (1996). Confusion in Philosophy: A Comment on Williams (1992). Synthese 108 (1):127 - 136.
    Patricia Williams made a number of claims concerning the methods and practise of cladistic analysis and classification. Her argument rests upon the distinction of two kinds of hierarchy: a divisional hierarchy depicting evolutionary descent and the Linnean hierarchy describing taxonomic groups in a classification. Williams goes on to outline five problems with cladistics that lead her to the conclusion that systematists should eliminate cladism as a school of biological taxonomy and to replace it either with something that is (...)
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  20. Bernard Williams (ed.) (1981). Obscenity and Film Censorship: An Abridgement of the Williams Report. Cambridge University Press.
    The Williams Report on Obscenity and Film Censorship provoked predictably strong reactions in Britain when it first appeared, both from those who had read it and from those who had not. It is reissued here, in an abridged form, in the belief that it ought to be more widely read and more fully discussed. The practical issues and political principles examined in the Report are certainly of very general and continuing interest, and the report will remain a crucial point (...)
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  21.  3
    Emyr Williams, Leslie J. Francis & Ursula Billington (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  22.  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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  23. William Morris (2001). The Earthly Paradise by William Morris. Routledge.
    This annotated critical edition is the first attempt to make Morris's 42,000-word verse sequence accessible to a modern audience.
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  24. Henry Morris (1984). The Henry Morris Collection. Cambridge University Press.
    Henry Morris (1889-1961), the great educational philosopher, and initiator of the integrated community educational centre - embodied in the Cambridgeshire village college system - was county education officer and had his first 'memorandum' on the concept of community education printed by the Cambridge University Press. 1984 is both the 60th anniversary of his first memorandum and the 400th anniversary of the Press and this commemorative book will be published to coincide with a number of events to celebrate that. The (...)
     
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  25. 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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  26.  10
    Bernard Williams (1973). Wittgenstein and Idealism: Bernard Williams. Royal Institute of Philosophy Supplement 7:76-95.
    Tractatus , 5.62 famously says: ‘… what the solipsist means is quite correct; only it cannot be said but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language mean the limits of my world.’ The later part of this repeats what was said in summary at 5.6: ‘the limits of my language mean the limits of my world’. And the key to the problem ‘how much truth there is in solipsism’ (...)
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  27.  5
    Paul Williams (1991). Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective1: Paul Williams. Religious Studies 27 (4):511-521.
    The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...)
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  28.  11
    A. Dee Williams (forthcoming). A. Dee Williams 71. Journal of Thought.
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  29.  11
    Bernard Williams (1994). An Interview with Bernard Williams. Cogito 8 (1):3.
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  30.  2
    Thomas V. Morris (1985). On God and Mann: A View of Divine Simplicity: THOMAS V. MORRIS. Religious Studies 21 (3):299-318.
    One of the most difficult and perplexing tenets of classical theism is the doctrine of divine simplicity. Broadly put, this is generally understood to be the thesis that God is altogether without any proper parts, composition, or metaphysical complexity whatsoever. For a good deal more than a millennium, veritable armies of philosophical theologians – Jewish, Christian and Islamic – proclaimed the truth and importance of divine simplicity. Yet in our own time, the doctrine has enjoyed no such support. Among many (...)
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  31.  4
    John N. Williams (1992). Belief-in and Belief in God: JOHN N. WILLIAMS. Religious Studies 28 (3):401-405.
    Of all the examples of ‘belief-in’, belief in God is both the most mysterious and the most challenging. Indeed whether and how an apologist can make a case for the intellectual respectability of theistic belief, depends upon the nature of this ‘belief-in’. I shall attempt to elucidate this matter by an analysis of the relation of ‘belief-in’ to ‘belief-that’ and by treating belief in God as a special case of ‘belief-in’.
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  32.  7
    Rowan Williams (2008). Rowan Williams's Homily. The Chesterton Review 34 (3/4):699-701.
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  33.  1
    C. J. F. Williams (1968). A Programme for Christology: C. J. F. WILLIAMS. Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  34.  7
    John N. Williams, Eliminativism, Williams' Principle and Evans' Principle.
  35. Bernard Williams (2011). Looking Back at the 20th Century Bernard Williams 21. 9. 1929-10. 6. 2003 The Liberalism of Fear. Filosoficky Casopis 59 (2):233-245.
     
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  36.  2
    John R. Williams (2015). Just War: Authority, Tradition, and Practice. Edited by Anthony F. Lang Jr., Cian O'Driscoll, and John Williams. Pp. Viii, 328, Washington, DC, Georgetown University Press, 2013, $26.50. [REVIEW] Heythrop Journal 56 (3):509-511.
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  37.  2
    C. J. F. Williams (1966). Aristotle and Corruptibility: C. J. F. WILLIAMS. Religious Studies 1 (2):203-215.
    ἆρ' ∈ἰ kaì ⋯γ ∈´νητον … πρòς τò ɸθαρτόν, ⋯ϕ' ᾧΘ . Aristotle claims so far to have proved that the eternal is incorruptible and that it is ungenerated. He has still to prove the converse of each of these propositions, namely, that whatever is incorruptible is eternal and that whatever is ungenerated is eternal also. After putting the thesis in question form he gives a further definition of ⋯γ∈´νητος and ἄɸθαρτος in the parenthesis of 282 a 27–30. Unfortunately in (...)
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  38.  13
    Timothy Williams (1999). Logic and Existence: Timothy Williams. Aristotelian Society Supplementary Volume 73 (1):181-203.
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  39. Andrew Williams (2004). I—Andrew Williams. Aristotelian Society Supplementary Volume 78 (1):131-150.
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  40.  2
    BernardHG Williams (2009). Bernard Williams: Complete Philosophical Publications. In Philosophy as a Humanistic Discipline. Princeton University Press 215-227.
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  41.  2
    Robert Morris (1997). Continuous Project Altered Daily: The Writings of Robert Morris. Journal of Aesthetics and Art Criticism 55 (4):449-451.
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  42.  3
    Duncan Ryfiken Williams (2000). 2000 Representations of Zen: A Social and Institutional History of Soto Zen Buddhism in Edo Japan. Ph. D. Dissertation, Harvard University. Duncan Ryiken Williams Trinity College. [REVIEW] Japanese Journal of Religious Studies 28:1-2.
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  43. William Morris & A. L. Morton (1984). Political Writings of William Morris. Science and Society 48 (4):496-499.
     
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  44.  7
    Anne Williams (2010). Selecting Barrenness - A Response From Anne Williams. Human Reproduction and Genetic Ethics 16 (1):29-31.
    A response to Kavita Shah's article Selecting Barrenness.
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  45.  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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  46.  1
    Thomas V. Morris (1983). Divinity, Humanity, and Death: THOMAS V. MORRIS. Religious Studies 19 (4):451-458.
    In an article which appeared a few years ago, entitled ‘God's Death’ , A.D. Smith launched one of the most interesting of recent attacks on the traditional doctrine of the Incarnation. Focusing on the death of Christ, he claimed to demonstrate the logical impossibility of Jesus having been both human and divine. Each of the premises of his argument was said to be a commitment of orthodox theology. He thus presented his reasoning as displaying an internal incoherence in that way (...)
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  47.  1
    BernardHG Williams (2009). Bernard Williams: Writings of Political Interest. In In the Beginning Was the Deed: Realism and Moralism in Political Argument. Princeton University Press 165-170.
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  48.  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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  49.  1
    Michael Williams (1998). The Great South Sea: English Voyages and Encounters, 1570-1750 by Glyndwr Williams. [REVIEW] Isis: A Journal of the History of Science 89:727-728.
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  50.  1
    D. M. Williams (1978). The Paṭiccasamuppāda: A Developed Formula: D. M. WILLIAMS. Religious Studies 14 (1):35-56.
    The purpose of this article should become plain during the reading of it, but perhaps some prior explanation is needed. Almost from the beginning of my study of the paṭiccasamuppāda I have had the notion that it could not have come into existence in the form the usual twelvefold formulation takes. For reasons which I try to make clear this twelvefold formulation is not a satisfactory statement of what it is supposed to explain, namely the reasons for each individual's continued (...)
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