Search results for 'Frederick A. Dreyer' (try it on Scholar)

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  1.  7
    Frederick A. Dreyer (1979). Burke's Politics: A Study in Whig Orthodoxy. Wilfrid Laurier University Press.
    One Introduction The student who tries to define Edmund Burke's political theory attempts something that Burke refused to do himself. ...
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  2.  1
    Wim A. Dreyer (2014). Conversio Ad Docelitam: John Calvin on Conversion and Being a Christian. Hts Theological Studies 70 (3):01-05.
    This contribution describes John Calvin's understanding of what it means to be a Christian. When Calvin 'converted' to the Reformation in the early 1530s, the term 'Protestant' did not exist. There was no systematic body of doctrine or a confession you could put your signature under. So Calvin became a 'lover of Christ'. The unity with Christ was a central part of his theology but also his personal spirituality. Calvin also understood his own conversion as a 'conversio subita ad docelitam', (...)
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  3. Rosemaré A. Visser & Yolanda Dreyer (2013). Abuse in the Church? A Social Constructionist Challenge to Pastoral Ministry. Hts Theological Studies 69 (1):01-07.
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  4.  21
    Robert Frederick (ed.) (1999). A Companion to Business Ethics. Blackwell Publishers.
    In a series of articles specifically commossioned for this volume, some of today's most distinguished business ethicists survey the main areas of interest and ...
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  5.  82
    Daniel Kahneman & Shane Frederick (2005). A Model of Heuristic Judgment. In K. Holyoak & B. Morrison (eds.), The Cambridge Handbook of Thinking and Reasoning. Cambridge Univ Pr 267--293.
    The program of research now known as the heuristics and biases approach began with a study of the statistical intuitions of experts, who were found to be excessively confident in the replicability of results from small samples. The persistence of such systematic errors in the intuitions of experts implied that their intuitive judgments may be governed by fundamentally different processes than the slower, more deliberate computations they had been trained to execute. The ancient idea that cognitive processes can be partitioned (...)
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  6.  24
    Danny Frederick, Decisions, Facts, Fictions and a Spurious Miners Paradox.
    Kolodny and MacFarlane claim to identify a deontic paradox in a case of some threatened miners. They propose to avoid the paradox by rejecting the logical principle of modus ponens. Other authors concur that a remedy requires rejection of classical logical principles. Graham considers a structurally similar case concerning a doctor, but he thinks that the appearance of paradox arises out of a confusion between acting rightly and not being blameworthy. I explain why Graham’s solution fails. I show that an (...)
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  7. Danny Frederick (2010). A Competitive Market in Human Organs. Libertarian Papers 2 (27):1-21.
    I offer consequentialist and deontological arguments for a competitive market in human organs, from live as well as dead donors. I consider the objections that a market in organs will frustrate altruism, coerce the desperate, expose under-informed agents to unacceptable risks, exacerbate inequality, degrade those who participate in it, involve a kind of slavery, impose invidious costs, and impair third-party choice sets. I show that each of these objections is without merit and that, in consequence, the opposition to markets in (...)
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  8. Danny Frederick (2013). A Puzzle About Natural Laws and the Existence of God. International Journal for Philosophy of Religion 73 (3):269-283.
    The existence of natural laws, whether deterministic or indeterministic, and whether exceptionless or ceteris paribus, seems puzzling because it implies that mindless bits of matter behave in a consistent and co-ordinated way. I explain this puzzle by showing that a number of attempted solutions fail. The puzzle could be resolved if it were assumed that natural laws are a manifestation of God’s activity. This argument from natural law to God’s existence differs from its traditional counterparts in that, whereas the latter (...)
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  9.  73
    Shaun Joynt & Yolanda Dreyer (2013). Exodus of Clergy: A Practical Theological Grounded Theory Exploration of Hatfield Training Centre Trained Pastors. Hts Theological Studies 69 (1):01-13.
    There is a shortage of clergy, at least in the Roman Catholic Church. Protestant churches in general are experiencing more of a distribution or placement challenge than a shortage. The two greatest hindrances to addressing the Protestant clergy distribution challenge are a lack of adequate compensation for clergy and the undesirable geographical location of a number of churches, as perceived by clergy. Influences such as secularisation, duality of vocation, time management, change in type of ministry, family issues, congregational and denominational (...)
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  10.  41
    Danny Frederick (2015). A Critique of Michael Huemer’s 'The Problem of Political Authority'. Reason Papers 37 (2):178-97.
    How could a state have the moral authority to promulgate and enforce laws that citizens are thereby obliged to obey? That is the problem of political authority. The Consequentialist Explanation of Political Authority contends that great social benefits depend upon there being a state with political authority. In his book, The Problem of Political Authority, Michael Huemer considers different types of explanation of political authority and he rejects them all. I show that the objections he raises to consequentialist accounts are (...)
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  11.  18
    Danny Frederick, A Regimented and Concise Exposition of Karl Popper’s Critical Rationalist Epistemology.
  12.  73
    Danny Frederick (2013). A Critique of Lester's Account of Liberty. Libertarian Papers 5 (1):45-66.
    In Escape from Leviathan, Jan Lester sets out a conception of liberty as absence of imposed cost which, he says, advances no moral claim and does not premise an assignm..
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  13.  79
    Danny Frederick (2013). Doxastic Voluntarism: A Sceptical Defence. International Journal for the Study of Skepticism 3 (1):24-44.
    Doxastic voluntarism maintains that we have voluntary control over our beliefs. It is generally denied by contemporary philosophers. I argue that doxastic voluntarism is true: normally, and insofar as we are rational, we are able to suspend belief and, provided we have a natural inclination to believe, we are able to rescind that suspension, and thus to choose to believe. I show that the arguments that have been offered against doxastic voluntarism fail; and that, if the denial of doxastic voluntarism (...)
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  14.  1
    William C. Frederick (2000). Notes for a Third Millennial Manifesto. Business Ethics Quarterly 10 (1):159-167.
    Business ethics in the new millennium will confront both new and old questions that are being transformed by the changed pace and direction of human evolution. These questions embrace human nature, values, inquiring methods, technological change, geopolitics, natural disasters, and the moral role of business in all of these. The emergence and acceptance of technosymbolic phenomena may signal a slow transition of carbon-based human life toward greater dependence upon silicon-based virtualities across a wide range ofhuman possibilities. The resultant moral issues (...)
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  15.  59
    Danny Frederick, Theoretical and Practical Reason: A Critical Rationalist View.
    If the task of theoretical reason is to discover truth, or reasons for belief, then theoretical reason is impossible. Attempts to circumvent that by appeal to probabilities are self-defeating. If the task of practical reason is to discover what we ought to do or what actions are desirable or valuable, then practical reason is impossible. Appeals to the subjective ought or to subjective probabilities are self-defeating. Adapting Karl Popper, I argue that the task of theoretical reason is to obtain theories (...)
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  16.  28
    Donna Fletcher-Brown, Anthony F. Buono, Robert Frederick, Gregory Hall & Jahangir Sultan (2012). A Longitudinal Study of the Effectiveness of Business Ethics Education: Establishing the Baseline. [REVIEW] Journal of Academic Ethics 10 (1):45-56.
    This paper is the first phase of a longitudinal study of the class of 2014 on the effectiveness of ethics education at a business university. This phase of the project establishes the baseline attributes of incoming college freshmen with a pretest of the students’ ethical proclivity as measured by Defining Issues Test (DIT-2) scores. The relationship between the students’ ethical reasoning and their behavior in experimental stock trading sessions is then examined. In the trading simulations, randomly selected students were provided (...)
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  17.  5
    Boris Dreyer (2011). How to Become a" Relative" of the King: Careers and Hierarchy at the Court of Antiochus III. American Journal of Philology 132 (1):45-57.
    It has long been held that the Seleucid court hierarchy was created by the dynasty's weak second-century rulers. This article claims that, on the contrary, it was instituted earlier by their stronger predecessors when they faced a pressing need to organize newly conquered territories. They drew in part upon models from elsewhere . As a result, the Seleucid regime acquired long-term robustness, even though its functioning still remained dangerously dependent upon the king himself.
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  18.  3
    William C. Frederick (1992). Anchoring Values in Nature: Toward a Theory of Business Values. Business Ethics Quarterly 2 (3):283-303.
    The dominant values of the business system-economizing and power-aggrandizing-are manifestations of natural evolutionary forces to which sociocultural meaning has been assigned. Economizing tends to slow life-negating entropic processes, while power-aggrandizement enhances them. Both economizing and power-aggrandizing work against a third value cluster- ecologizing-which sustains community integrity. The contradictory tensions and conflicts generated among these three value clusters define the central normative issues posed by business operations. While both economizing and ecologizing are antientropic and therefore life-supporting, power augmentation, which negates the (...)
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  19.  2
    Petronella J. Davies & Yolanda Dreyer (2014). A Pastoral Psychological Approach to Domestic Violence in South Africa. Hts Theological Studies 70 (3):01-08.
    South Africa suffers a scourge of domestic violence. Colonial oppression upset the delicate balance between 'discipline' and 'protection' in traditional cultures. The full consequence of a patriarchal mindset of male control is unleashed on girls and women. The aim of this article is to investigate how the cycle of domestic violence can be broken and what role pastoral counsellors can play with regard to both victims and offenders in order to prevent history from repeating itself. The article also investigates the (...)
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  20.  1
    Annelie Botha & Yolanda Dreyer (2013). Shifting Ecclesial Perspectives on Sexuality and Marriage in a Postmodern World. Hts Theological Studies 69 (2):01-10.
    The aim of the article is to critically question whether the church is still able to guide people to make meaningful choices with regard to marriage and sexuality when values keep shifting. This question is especially relevant where the church still tends to uphold premodern values (heteronormative, patriarchal, monogamous) with regard to sexuality and marriage as the only (prescriptive) model for marriage in a postmodern world. The article consists of the following sections: changing values versus traditional values; marriage and sexuality (...)
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  21.  21
    William C. Frederick (1998). Creatures, Corporations, Communities, Chaos, Complexity A Naturological View of the Corporate Social Role. Business and Society 37 (4):358-389.
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  22.  6
    Pia Sander Dreyer & Birthe D. Pedersen (2009). Distanciation in Ricoeur's Theory of Interpretation: Narrations in a Study of Life Experiences of Living with Chronic Illness and Home Mechanical Ventilation. Nursing Inquiry 16 (1):64-73.
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  23.  51
    Danny Frederick (forthcoming). Ethical Intuitionism: A Structural Critique. Journal of Value Inquiry:1-17.
    Ethical intuitionists regard moral knowledge as deriving from moral intuition, moral observation, moral emotion and inference. However, moral intuitions, observations and emotions are cultural artefacts which often differ starkly between cultures. Intuitionists attribute uncongenial moral intuitions, observations or emotions to bias or to intellectual or moral failings; but that leads to sectarian ad hominen attacks. Intuitionists try to avoid that by restricting epistemically genuine intuitions, observations or emotions to those which are widely agreed. That does not avoid the problem. It (...)
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  24.  14
    William C. Frederick (1995). A New Normative Synthesis. The Ruffin Series in Business Ethics:263-263.
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  25. William C. Frederick (2000). Seeking Common Ground: A Response to Dunfee. Business and Society Review 105 (4):502-504.
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  26.  7
    William C. Frederick (1993). A Response to Klein. Business Ethics Quarterly 3 (1):63-64.
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  27.  12
    William C. Frederick, David Wasieleski & James Weber (2000). Values, Ethics, and Moral Reasoning Among Healthcare Professionals: A Survey. [REVIEW] HEC Forum 12 (2):124-140.
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  28. F. E. Crowe & E. Frederick (1990). Thomas Aquinas and the Will: A Note on Interpretation. Method 8 (2):129-134.
     
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  29.  6
    William C. Frederick (1995). A Civilizational-Humanizing Logic. The Ruffin Series in Business Ethics:195-196.
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  30.  1
    Robert E. Frederick & W. Michael Hoffman (1989). Business Ethics in the Curriculum: A Stranger in a Strange Land. International Journal of Value-Based Management 2 (1):19-29.
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  31.  6
    William C. Frederick (1995). A Cooperative-Coordinative Logic. The Ruffin Series in Business Ethics:190-191.
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  32.  3
    William C. Frederick (forthcoming). Commentary on Business Ethics as a Discipline. The Ruffin Series in Business Ethics:57-59.
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  33.  3
    William C. Frederick (1995). A Unifying Logic. The Ruffin Series in Business Ethics:194-195.
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  34.  5
    William C. Frederick (1995). A Value-Laden Workplace. The Ruffin Series in Business Ethics:231-232.
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  35.  5
    William C. Frederick (1998). One Voice? Or Many?: A Response to Ellen Klein. Business Ethics Quarterly 8 (3):575-579.
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  36.  12
    Crews, C. Frederick & Ed (1999). Book Review: Unauthorized Freud: Doubters Confront a Legend. [REVIEW] Philosophy and Literature 23 (1).
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  37.  4
    William C. Frederick (1995). Techno-Logics-A Summation. The Ruffin Series in Business Ethics:196-197.
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  38.  4
    William C. Frederick (1995). A Pragmatic Logic. The Ruffin Series in Business Ethics:186-187.
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  39.  2
    William C. Frederick (1995). A Friendly Warning Label. The Ruffin Series in Business Ethics:171-173.
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  40.  2
    William C. Frederick (1995). The Culture of Ethics-A Summation. The Ruffin Series in Business Ethics:293-294.
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  41.  2
    William C. Frederick (1995). Value Clusters Land II-A Summation. The Ruffin Series in Business Ethics:76-78.
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  42.  2
    William C. Frederick (1995). Original Business Values-A Summation. The Ruffin Series in Business Ethics:55-56.
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  43.  7
    de Pitte & P. Frederick (1980). The Historical Dimensions of a Rational Faith. Journal of the History of Philosophy 18 (4).
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  44.  1
    William C. Frederick (1994). The Virtual Reality of Fact Vs. Value: A Symposium Commentary. Business Ethics Quarterly 4 (2):171-173.
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  45.  1
    William C. Frederick (1995). A Combinatory Logic. The Ruffin Series in Business Ethics:187-188.
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  46.  1
    William C. Frederick (1995). A Progressive Logic. The Ruffin Series in Business Ethics:189-190.
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  47.  1
    William C. Frederick (1995). A Cumulative Logic. The Ruffin Series in Business Ethics:188-189.
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  48.  2
    William C. Frederick (1995). A Theory of Business Values. The Ruffin Series in Business Ethics:7-10.
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  49.  1
    Yolanda Dreyer (2008). ""The" Sanctity" of Marriage-an Archaeology of a Socio-Religious Construct: Mythological Origins, Forms and Models. Hts Theological Studies 64 (1):499-527.
  50.  1
    Yolanda Dreyer (2008). A Pastoral Response to the Unhealed Wound of Gays Exacerbated by Indecision and Inarticulacy. Hts Theological Studies 64 (3):1235-1254.
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