Search results for 'Felix Watts' (try it on Scholar)

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  1.  7
    Felix Watts (1946). From the Secretary's Desk. New Scholasticism 20 (4):361-367.
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  2. Monica Furlong & Alan Watts (1986). Zen Effects the Life of Alan Watts. Monograph Collection (Matt - Pseudo).
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  3. Alan Watts (). Alan Watts Interviewed by Michael Murphy. [N.P.]Big Sur Recordings.
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  4. Alan Watts (1974). The Essence of Alan Watts. Millbrae, Calif.,Celestial Arts.
    book 1. God.--book 2. Meditation.--book 3. Nothingness.--book 4. Death.--book 5. The nature of man.--book 6. Time.--book 7. Philosophical fantasies.--book 8. Ego.--book 9. The cosmic drama.
     
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  5. Isaac Watts & David Jennings (1801). The Improvement of the Mind, or a Supplement to the Art of Logic. By I. Watts. Also His Posthumous Works, Publ. By D. Jennings and P. Doddridge. [REVIEW]
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  6. Alan Watts (1998). The Culture of Counter-Culture the Edited Transcripts.
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  7.  17
    Jonathan Watts (2012). The Vihara of Compassion: An Introduction to Buddhist Care for the Dying and Bereaved in the Modern World. Contemporary Buddhism 13 (1):139-155.
    The modern hospice movement is generally understood to have begun with the founding in 1967 by Cicely Saunders of the St. Christopher's Hospice in the United Kingdom. As the movement has grown, it has inspired Buddhists in Asia to rediscover and revive their own traditions around death and caring for the terminally ill and the bereaved that date back to the time of the Buddha. In Asia and the West as well, we are witnessing the work of several groups attempting (...)
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  8.  5
    Alan Watts (1972/2007). In My Own Way: An Autobiography, 1915-1965. New World Library.
    In this new edition of his acclaimed autobiography — long out of print and rare until now — Alan Watts tracks his spiritual and philosophical evolution from a child of religious conservatives in rural England to a freewheeling spiritual teacher who challenged Westerners to defy convention and think for themselves. From early in this intellectual life, Watts shows himself to be a philosophical renegade and wide-ranging autodidact who came to Buddhism through the teachings of Christmas Humphreys and D. (...)
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  9. Gabriel Rockhill & Philip Watts (eds.) (2009). Jacques Rancière: History, Politics, Aesthetics. Duke University Press.
    The French philosopher Jacques Rancière has influenced disciplines from history and philosophy to political theory, literature, art history, and film studies. His research into nineteenth-century workers’ archives, reflections on political equality, critique of the traditional division between intellectual and manual labor, and analysis of the place of literature, film, and art in modern society have all constituted major contributions to contemporary thought. In this collection, leading scholars in the fields of philosophy, literary theory, and cultural criticism engage Rancière’s work, illuminating (...)
     
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  10. Gabriel Rockhill & Philip Watts (eds.) (2009). Jacques Rancière: History, Politics, Aesthetics. Duke University Press Books.
    The French philosopher Jacques Rancière has influenced disciplines from history and philosophy to political theory, literature, art history, and film studies. His research into nineteenth-century workers’ archives, reflections on political equality, critique of the traditional division between intellectual and manual labor, and analysis of the place of literature, film, and art in modern society have all constituted major contributions to contemporary thought. In this collection, leading scholars in the fields of philosophy, literary theory, and cultural criticism engage Rancière’s work, illuminating (...)
     
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  11.  15
    Alan Watts (2003). Become What You Are. Shambhala.
    “Life exists only at this very moment, and in this moment it is infinite and eternal. For the present moment is infinitely small; before we can measure it, it has gone, and yet it exists forever…. You may believe yourself out of harmony with life and its eternal Now; but you cannot be, for you are life and exist Now.”–from Become What You Are In this collection of writings, including nine new chapters never before available in book form, Watts (...)
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  12. Michael Watts (2011). The Philosophy of Heidegger. Acumen Publishing.
    In The Philosophy of Heidegger, Michael Watts provides an overview of Heidegger's thoughts that is suitable for both beginning and advanced students. Free from jargon and the standard idioms of academic philosophical writing, Watts uses several illustrations and concrete examples to introduce key Heideggrian concepts such as throwness, the clearing, authenticity, falling, moods, nullity, temporality, Ereignis, enframing, dwelling, and Gelassenheit. He avoids over-involvement with the secondary literature and with wider philosophical debates, which gives the writing an immediate, accessible (...)
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  13. Rob Watts (1986). Reviews: John Rickard, HB Higgins, The Rebel as Judge, Allen and Unwin, 1984. [REVIEW] Thesis Eleven 15 (1):125-127.
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  14. Daniel Watts (2011). Dilemmatic Deliberations In Kierkegaard's Fear and Trembling. Faith and Philosophy 28 (2):174-189.
    My central claim in this paper is that Kierkegaard’s Fear and Trembling is governed by the basic aim to articulate a real dilemma, and to elicit its proper recognition as such. I begin by indicating how Kierkegaard’s works are shaped in general by this aim, and what the aim involves. I then show how the dilemmaticstructure of Fear and Trembling is obscured in a recent dispute between Michelle Kosch and John Lippitt regarding the basic aims and upshot of the book. (...)
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  15. J. H. Brooke, F. Watts & R. R. Manning (eds.) (2013). The Oxford Handbook of Natural Theology. Oxford Up.
     
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  16.  6
    L. Parker, L. Watts & H. Scicluna (2012). Clinical Ethics Ward Rounds: Building on the Core Curriculum. Journal of Medical Ethics 38 (8):501-505.
    The clinical years of medical student education are an ideal time for students to practise and refine ethical thinking and behaviour. We piloted a new clinical ethics teaching activity this year with undergraduate medical students within the Rural Clinical School at the University of New South Wales. We used a modified teaching ward round model, with students bringing deidentified cases of ethical interest for round-table discussion. We found that students were more engaged in the subject of clinical ethics after attending (...)
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  17.  9
    David Bridges & Michael Watts (2008). Educational Research and Policy: Epistemological Considerations. Journal of Philosophy of Education 42 (s1):41-62.
    This article is centrally concerned with the sort of knowledge that can and should inform educational policy—and it treats this as an epistemological question. It distinguishes this question from the more extensively explored question of what sort of knowledge in what form policy-makers do in fact commonly take into account. The article examines the logical and rhetorical character of policy and the components of policy decisions and argues that policy demands a much wider range of information than research typically provides. (...)
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  18.  94
    Daniel Watts (2010). Subjective Thinking: Kierkegaard on Hegel's Socrates. Hegel Bulletin of Great Britain 61 (Spring / Summer):23-44.
    This essay considers the critical response to Hegel's view of Socrates we find in Kierkegaard's dissertation, The Concept of Irony. I argue that this dispute turns on the question whether or not the examination of particular thinkers enters into Socrates’ most basic aims and interests. I go on to show how Kierkegaard's account, which relies on an affirmative answer to this question, enables him to provide a cogent defence of Socrates' philosophical practice against Hegel's criticisms.
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  19. Fraser Watts (1997). Are Science and Religion in Conflict? Zygon 32 (1):125-138.
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  20.  13
    Fraser Watts (2013). Embodied Cognition and Religion. Zygon 48 (3):745-758.
    It is argued that there are good scientific grounds for accepting that cognition functions in a way that reflects embodiment. This represents a more holistic, systemic way of thinking about human beings, and contributes to the coordination of scientific assumptions about mind and body with those of the faith traditions, moving us beyond sterile debates about reductionism. It has been claimed by Francisco Varela and others that there is an affinity between Buddhism and embodied cognition, though it is argued here (...)
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  21.  97
    Fraser Watts (2004). Mikael Stenmark Scientism: Science, Ethics and Religion. (Aldershot: Ashgate, 2001). Pp. XI + 152. £40 (Hbk), £16.99 (Pbk). ISBN 0 7546 0445 4 (Hbk); 0 7546 0446 2 (Pbk). [REVIEW] Religious Studies 40 (2):235-239.
  22.  71
    Daniel Watts (2007). The Paradox of Beginning: Hegel, Kierkegaard and Philosophical Inquiry. Inquiry 50 (1):5 – 33.
    This paper reconsiders certain of Kierkegaard's criticisms of Hegel's theoretical philosophy in the light of recent interpretations of the latter. The paper seeks to show how these criticisms, far from being merely parochial or rhetorical, turn on central issues concerning the nature of thought and what it is to think. I begin by introducing Hegel's conception of "pure thought" as this is distinguished by his commitment to certain general requirements on a properly philosophical form of inquiry. I then (...)
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  23.  81
    Daniel Watts (2013). Kierkegaard and the Search for Self‐Knowledge. European Journal of Philosophy 21 (4):525-549.
    In the first part of this essay (Sections I and II), I argue that Kierkegaard's work helps us to articulate and defend two basic requirements on searching for knowledge of one's own judgements: first, that searching for knowledge whether one judges that P requires trying to make a judgement whether P; and second that, in an important range of cases, searching for knowledge of one's own judgements requires attending to how one's acts of judging are performed. In the second part (...)
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  24.  59
    Daniel Watts (2012). The Exemplification of Rules: An Appraisal of Pettit's Approach to the Problem of Rule-Following. International Journal of Philosophical Studies 20 (1):69-90.
    Abstract This paper offers an appraisal of Phillip Pettit's approach to the problem how a merely finite set of examples can serve to represent a determinate rule, given that indefinitely many rules can be extrapolated from any such set. I argue that Pettit's so-called ethnocentric theory of rule-following fails to deliver the solution to this problem he sets out to provide. More constructively, I consider what further provisions are needed in order to advance Pettit's general approach to the problem. I (...)
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  25.  4
    Matthew J. Salganik & Duncan J. Watts (2009). Web‐Based Experiments for the Study of Collective Social Dynamics in Cultural Markets. Topics in Cognitive Science 1 (3):439-468.
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  26. Isaac Watts (1996). Logic, or, the Right Use of Reason in the Inquiry After Truth with a Variety of Rules to Guard Against Error in the Affairs of Religion and Human Life, as Well as in the Sciences. Soli Deo Gloria Publications.
  27.  7
    Marie‐Anne Félix (2005). An Inversion in the Wiring of an Intercellular Signal: Evolution of Wnt Signaling in the Nematode Vulva. Bioessays 27 (8):765-769.
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  28.  4
    Michael Watts (2009). Sen and the Art of Motorcycle Maintenance: Adaptive Preferences and Higher Education. Studies in Philosophy and Education 28 (5):425-436.
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  29. Michael Watts (2003). Kierkegaard. Oneworld.
     
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  30.  15
    Michael D. Coughlin & John Watts (1993). A Descriptive Study of Healthcare Ethics Consultants in Canada: Results of a National Survey. [REVIEW] HEC Forum 5 (3):144-164.
    As part of a project to examine health care ethics consultation in Canada, we surveyed individuals who were considered by themselves or others to play a significant role in health care ethics consultation. Since one goal of the project was to examine the education and abilities necessary for consultants, we sought to determine the qualifications and skills currently possessed by persons considered to be ethics consultants. For the purposes of the questionnaire, health care ethics consultation was defined broadly to include (...)
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  31.  7
    Michael Watts (2006). Disproportionate Sacrifices: Ricoeur's Theories of Justice and the Widening Participation Agenda for Higher Education in the UK. Journal of Philosophy of Education 40 (3):301–312.
    Ricoeur's theories of justice are used here to examine the injustice of the utilitarian drive to widen participation in higher education in the UK and, in particular, the attribution of low aspirations and achievements to those young people who do not participate in higher education. Government policy is considered through Ricoeur's theory of the just state; and his ‘new commandment’ is used to consider the disproportionate sacrifice required of these young people if they are to enter higher education. (...)
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  32.  3
    David Felix (1989). Consuming Our Way to Greater Well‐Being: Theory and History. Critical Review 3 (3-4):589-599.
    Keynes is widely accepted to have proved the existence of a consumption gap as a cause of economic depressions. Such a gap meant that, ironically, depressions could get worse as a result of the greater wealth produced by the modern economy, since, as Keynes argued, the wealthy consumed proportionately less than the lower?income groups. Textual analysis, however, shows that Keynes's arguments amounted to assumptions, not demonstrations. And a survey of the empirical research of the subsequent half?century reveals a lack of (...)
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  33.  4
    Wes Felix (1987). The Critique of Pure Modernity. The Personalist Forum 3 (2):161-164.
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  34. Alan Watts (1961). Psychotherapy, East and West. [New York]Pantheon Books.
     
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  35. Alan Watts (1995). The Tao of Philosophy: The Edited Transcripts. C.E. Tuttle.
     
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  36.  25
    Daniel Watts (2008). Kierkegaard's Concept of Despair. Journal of Moral Philosophy 5 (1):166-168.
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  37.  8
    J. Watts (1988). Human Experimentation. A Guided Step Into the Unknown. Journal of Medical Ethics 14 (1):46-46.
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  38.  7
    Daniel Gooch & Leon Watts (2014). Social Presence and the Void in Distant Relationships: How Do People Use Communication Technologies to Turn Absence Into Fondness of the Heart, Rather Than Drifting Out of Mind? [REVIEW] AI and Society 29 (4):507-519.
  39.  24
    Alan W. Watts (1953). On Philosophical Synthesis. Philosophy East and West 3 (2):99-100.
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  40.  2
    Alan Watts (1966/1972). The Book; on the Taboo Against Knowing Who You Are. New York,Vintage Books.
    Drawing upon ancient Hindu philosophy, the author explores the human psyche and the importance of personal identity.
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  41.  27
    Walter J. Freeman & J. W. Watts (1941). The Frontal Lobes and Consciousness of Self. Psychosomatic Medicine 3:111-19.
  42.  2
    Fraser N. Watts (1997). Psychological and Religious Perspectives on Emotion. Zygon 32 (2):243-260.
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  43.  6
    Fraser Watts (2011). Morphic Fields and Extended Mind An Examination of the Theoretical Concepts of Rupert Sheldrake. Journal of Consciousness Studies 18 (11-12):11-12.
    This paper examines the central theoretical concepts in the work of Rupert Sheldrake. The first section examines Sheldrake's account of morphic fields and questions whether difficulties arise when these concepts are extended upwards from the biological level. The second section reviews Sheldrake's concept of extended mind and considers the criticism that it is reductionist about mentality. In considering both of these criticisms it is argued that Sheldrake's theories can be taken in a reductive direction, but need not be. The third (...)
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  44.  10
    Shelley Morrisette, William D. Oberman, Allison D. Watts & Joseph B. Beck (2015). Health Care: A Brave New World. [REVIEW] Health Care Analysis 23 (1):88-105.
    The current U.S. health care system, with both rising costs and demands, is unsustainable. The combination of a sense of individual entitlement to health care and limited acceptance of individual responsibility with respect to personal health has contributed to a system which overspends and underperforms. This sense of entitlement has its roots in a perceived right to health care. Beginning with the so-called moral right to health care, the issue of who provides health care has evolved as individual rights have (...)
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  45.  12
    Ivan Eugene Watts & Nirmala Erevelles (2003). Critical Multiculturalism as Political Economy. Inquiry 22 (2):21-32.
    VVe argue in this essay that the real violence in schools is a result of the structural violence of oppresive social conditions that force students, especially low-income African American and Latino males, tofeel vulnerable, angry, and resistant to the normative expectations of “police-like” school environments. Instead of making attempts to transform these oppressive conditions and explore alternatives outsideof these frameworks, schools utilize the ideological state apparatuses (ISA’s) to justify the construction of certain students (e.g., African American and Latino males) as (...)
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  46.  3
    Alan Watts (1958). Nature, Man, and Woman. [New York]Pantheon.
    Contrasting Christian and Taoist thought, the philosopher explores the roots of man's estrangement from nature and its relationship to modern social, psychological, and sexual anxieties That human beings stand separate from a nature that ...
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  47.  8
    Shelley Morrisette, William D. Oberman, Allison D. Watts & Joseph B. Beck (2015). Erratum To: Health Care: A Brave New World. [REVIEW] Health Care Analysis 23 (1):106-106.
    Erratum to: Health Care Anal DOI 10.1007/s10728-013-0244-5In the original version of this paper, unfortunately, there happened to be a mistake in the paragraph “Several studies have compared health…better results or lower costs [7].” under the section “Health Care is NOT a Right?”The incorrect sentence is: For example, hip and knee replacements are not performed on Canadian and UK citizens after 77 .The correct sentence is: For example, hip and knee replacements in Canada and the UK are prioritized by age such (...)
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  48.  4
    Brian Shiner, Leonard W. D'Avolio, Thien M. Nguyen, Maha H. Zayed, Bradley V. Watts & Louis Fiore (2012). Automated Classification of Psychotherapy Note Text: Implications for Quality Assessment in PTSD Care. Journal of Evaluation in Clinical Practice 18 (3):698-701.
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  49.  2
    Harold H. Watts (1951). The Collected Poems of W. B. Yeats. Renascence 4 (1):82-84.
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  50. Alan Watts (1975). Death. Celestial Arts.
     
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