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

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  1. Alan Watts (). Alan Watts Interviewed by Michael Murphy. [N.P.]Big Sur Recordings.score: 120.0
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  2. Felix Watts (1946). From the Secretary's Desk. New Scholasticism 20 (4):361-367.score: 120.0
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  3. Alan Watts (1974). The Essence of Alan Watts. Millbrae, Calif.,Celestial Arts.score: 120.0
    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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  4. Alan Watts (2003). Become What You Are. Shambhala.score: 60.0
    “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, (...) displays the intelligence, playfulness of thought, and simplicity of language that has made him so perennially popular as an interpreter of Eastern thought for Westerners. He draws on a variety of religious traditions, and covers topics such as the challenge of seeing one’s life “just as it is,” the Taoist approach to harmonious living, the limits of language in the face of ineffable spiritual truth, and the psychological symbolism of Christian thought. (shrink)
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  5. 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.score: 60.0
    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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  6. Alan Watts (1972/2007). In My Own Way: An Autobiography, 1915-1965. New World Library.score: 60.0
    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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  7. 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.score: 30.0
  8. Fraser Watts (1997). Are Science and Religion in Conflict? Zygon 32 (1):125-138.score: 30.0
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  9. Daniel Watts (2011). Dilemmatic Deliberations In Kierkegaard's Fear and Trembling. Faith and Philosophy 28 (2):174-189.score: 30.0
    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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  10. Daniel Watts (2013). Kierkegaard and the Search for Self‐Knowledge. European Journal of Philosophy 21 (4):525-549.score: 30.0
    : 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 (...)
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  11. Daniel Watts (2007). The Paradox of Beginning: Hegel, Kierkegaard and Philosophical Inquiry. Inquiry 50 (1):5 – 33.score: 30.0
    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 outline (...)
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  12. Daniel Watts (2010). Subjective Thinking: Kierkegaard on Hegel's Socrates. Hegel Bulletin of Great Britain 61 (Spring / Summer):23-44.score: 30.0
    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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  13. Walter J. Freeman & J. W. Watts (1941). The Frontal Lobes and Consciousness of Self. Psychosomatic Medicine 3:111-19.score: 30.0
  14. Alan W. Watts (1953). On Philosophical Synthesis. Philosophy East and West 3 (2):99-100.score: 30.0
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  15. Daniel Watts (2008). Kierkegaard's Concept of Despair. Journal of Moral Philosophy 5 (1):166-168.score: 30.0
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  16. 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.score: 30.0
    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 ethocentric 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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  17. François Félix (2010). Schopenhauer: le monde comme corporéité. Revue Philosophique De Louvain 108 (2):233-261.score: 30.0
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  18. David Bridges & Michael Watts (2008). Educational Research and Policy: Epistemological Considerations. Journal of Philosophy of Education 42 (s1):41-62.score: 30.0
    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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  19. Pauline Moffitt Watts (1982). Nicolaus Cusanus, a Fifteenth-Century Vision of Man. Brill.score: 30.0
    CHAPTER ONE CUSANUS' VISION OF MAN Historical and Historiographical Backgrounds Nicolaus Cusanus has fascinated and puzzled students of late medieval and ...
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  20. 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.score: 30.0
    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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  21. David Felix (1988). Meaningful Marx and Marxology. Critical Review 2 (4):82-90.score: 30.0
    THE MEANING OF KARL MARX by Bruce Mazlish New York: Oxford University Press, 1984. 188 pp., $17.95.
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  22. Shelley Morrisette, William D. Oberman, Allison D. Watts & Joseph B. Beck (2013). Health Care: A Brave New World. [REVIEW] Health Care Analysis:1-18.score: 30.0
    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 (all life is sacred), the issue of who provides health care has evolved (...)
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  23. 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.score: 30.0
  24. David Felix (1994). Interpreting Keynesian Instinct and Keynesian Theory: Reply to Garrison. Critical Review 8 (3):447-449.score: 30.0
    Roger Garrison's commentary on Alan Meltzer's interpretation of Keynes and Meltzer's interpretation itself are closer to each other and further from Keynes's sense than one might imagine. Keynes's logic rests on an unsubstantiated guess, as Keynes admitted, about the tendency for consumption to stagnate in an advanced economy; and on the nonsensical proposition that the possessors of loanable funds are unilaterally able to determine the cost of those funds outside of the supply?and?demand financial market.
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  25. L. Parker, L. Watts & H. Scicluna (2012). Clinical Ethics Ward Rounds: Building on the Core Curriculum. Journal of Medical Ethics 38 (8):501-505.score: 30.0
    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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  26. Ivan Eugene Watts & Nirmala Erevelles (2003). Critical Multiculturalism as Political Economy. Inquiry 22 (2):21-32.score: 30.0
    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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  27. Edward Watts (2007). Creating the Academy: Historical Discourse and the Shape of Community in the Old Academy. Journal of Hellenic Studies 127:106-.score: 30.0
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  28. Fraser Watts (2013). Embodied Cognition and Religion. Zygon 48 (3):745-758.score: 30.0
    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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  29. Dorothy Watts (2007). Mattingly (D.) An Imperial Possession: Britain in the Roman Empire, 54 B.C. – A.D. 409. Pp. Xvi + 622, Maps. London: Allen Lane, Penguin Books, 2006. Cased, £30. ISBN: 978-0-7139-9063-. [REVIEW] The Classical Review 57 (02).score: 30.0
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  30. Cedric Watts (1986). Book Reviews. [REVIEW] British Journal of Aesthetics 26 (2):177-178.score: 30.0
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  31. Alan Watts (1987). Bookend. Business Ethics 1 (5):18-18.score: 30.0
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  32. J. Watts (1988). Human Experimentation. A Guided Step Into the Unknown. Journal of Medical Ethics 14 (1):46-46.score: 30.0
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  33. Daniel Watts (2013). Kierkegaard and Death. British Journal for the History of Philosophy 21 (2):415 - 417.score: 30.0
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  34. G. Stuart Watts (1957). The Thomist Proofs of Theism. Australasian Journal of Philosophy 35 (1):30 – 46.score: 30.0
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  35. David Felix (1989). Consuming Our Way to Greater Well‐Being: Theory and History. Critical Review 3 (3-4):589-599.score: 30.0
    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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  36. José Guilherme Merquior, David Felix & Paul Thomas (1989). Letters. Critical Review 3 (3-4):600-603.score: 30.0
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  37. Sarah H. Watts (2009). Elizabeth Mackinlay.Disturbances and Dislocations: Understanding Teaching and Learning Experiences in Indigenous Australian Women's Music and Dance(Bern: Peter Lang, 2007). Philosophy of Music Education Review 17 (1):90-94.score: 30.0
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  38. Daniel Watts (2006). Expressing the World. Review of Metaphysics 59 (3):677-679.score: 30.0
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  39. Fraser N. Watts (1997). Psychological and Religious Perspectives on Emotion. Zygon 32 (2):243-260.score: 30.0
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  40. Michael Watts (2009). Sen and the Art of Motorcycle Maintenance: Adaptive Preferences and Higher Education. Studies in Philosophy and Education 28 (5):425-436.score: 30.0
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  41. Alan Watts (1966/1972). The Book; on the Taboo Against Knowing Who You Are. New York,Vintage Books.score: 30.0
    Drawing upon ancient Hindu philosophy, the author explores the human psyche and the importance of personal identity.
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  42. W. J. Felix (1937). Interracial Justice. Thought 12 (3):510-511.score: 30.0
  43. Shelley Morrisette, William D. Oberman, Allison D. Watts & Joseph B. Beck (2013). Erratum To: Health Care: A Brave New World. [REVIEW] Health Care Analysis:1-1.score: 30.0
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  44. Fraser N. Watts (2007). Does Primacy Belong to the Human Sciences? Zygon 42 (4):807-811.score: 30.0
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  45. 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.score: 30.0
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  46. Jeffrey D. Watts (1982). Necessity and Sufficiency in the Buddha's Causal Schema. Philosophy East and West 32 (4):407-423.score: 30.0
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  47. Alan Watts (1995). The Philosophies of Asia: The Edited Transcripts. C.E. Tuttle.score: 30.0
     
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  48. Harold H. Watts (1951). Yeats and Lapsed Mythology. Renascence 3 (2):107-112.score: 30.0
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  49. Cedric Watts (1978). Coleridge the Moralist (Review). Philosophy and Literature 2 (2):274-275.score: 30.0
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  50. J. H. Brooke, F. Watts & R. R. Manning (eds.) (2013). The Oxford Handbook of Natural Theology. Oxford Up.score: 30.0
     
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