Search results for 'Fu Chang' (try it on Scholar)

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  1. Fu Chang, A Theory of Consciousness.score: 240.0
  2. Tony Atkin, Peter J. Carroll, Yung Ho Chang, Jeffrey W. Cody, Kerry Sizheng Fan, Fu Chao-Ching, Gu Daqing, Seng Kuan, Delin Lai & Xing Ruan (2013). Chinese Architecture and the Beaux-Arts. Philosophy East and West 63 (2).score: 240.0
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  3. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.score: 120.0
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  4. Peirong Fu (2009). Fu Peirong Guo Xue de Tian Kong. Shanxi Shi Fan da Xue Chu Ban She.score: 120.0
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  5. Peirong Fu (2008). Ting Fu Peirong Jiang Guo Xue: Chong Su Xian Dai Ren de Xin Ling. Shanghai San Lian Shu Dian.score: 120.0
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  6. Peirong Fu (2009). Zhuangzi de Zhi Hui: Fu Peirong "Zhuangzi" Xin De. Huang Shan Shu She.score: 120.0
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  7. Jialin Xu (ed.) (2009). Zhongguo Gong Chan Dang Fan Fu Chang Lian Jian She Shi Lun. Zhongguo Fang Zheng Chu Ban She.score: 90.0
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  8. Hasok Chang (2013). Hasok Chang. 2012. Is Water H2O? Evidence, Realism and Pluralism. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (2):331-334.score: 80.0
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  9. Jianlong Wang (2010). Chang Zhi Jiu An: Li Nian, Zhi du Ji Qi Tui Jin: Yan Fu Zheng Zhi Zhe Xue Yan Jiu = Yan Fu's Political Philosophy. Shanghai Ren Min Chu Ban She.score: 72.0
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  10. Hasok Chang (2011). The Persistence of Epistemic Objects Through Scientific Change. Erkenntnis 75 (3):413-429.score: 70.0
    Why do some epistemic objects persist despite undergoing serious changes, while others go extinct in similar situations? Scientists have often been careless in deciding which epistemic objects to retain and which ones to eliminate; historians and philosophers of science have been on the whole much too unreflective in accepting the scientists’ decisions in this regard. Through a re-examination of the history of oxygen and phlogiston, I will illustrate the benefits to be gained from challenging and disturbing the commonly accepted continuities (...)
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  11. Jie Liu, Amarbayasgalan Dorjderem, Jinhua Fu, Xiaohui Lei & Darryl Macer (2011). Water Ethics and Water Resource Management. UNESCO.score: 60.0
    This book examines some possible ethical principles to resolve moral dilemmas involving water. Existing problems in current water management practices are discussed in light of these principles. Transformation of human water ethics has the potential to be far more effective, cheaper and acceptable than some existing means of “regulation”, but transformation of personal and societal ethics need time because the changes to ethical values are slow.
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  12. Hasok Chang (1995). The Quantum Counter-Revolution: Internal Conflicts in Scientific Change. Studies in History and Philosophy of Science Part B 26 (2):121-136.score: 60.0
  13. David A. Ralston, Carolyn P. Egri, Emmanuelle Reynaud, Narasimhan Srinivasan, Olivier Furrer, David Brock, Ruth Alas, Florian Wangenheim, Fidel León Darder, Christine Kuo, Vojko Potocan, Audra I. Mockaitis, Erna Szabo, Jaime Ruiz Gutiérrez, Andre Pekerti, Arif Butt, Ian Palmer, Irina Naoumova, Tomasz Lenartowicz, Arunas Starkus, Vu Thanh Hung, Tevfik Dalgic, Mario Molteni, María Teresa Garza Carranza, Isabelle Maignan, Francisco B. Castro, Yong-Lin Moon, Jane Terpstra-Tong, Marina Dabic, Yongjuan Li, Wade Danis, Maria Kangasniemi, Mahfooz Ansari, Liesl Riddle, Laurie Milton, Philip Hallinger, Detelin Elenkov, Ilya Girson, Modesta Gelbuda, Prem Ramburuth, Tania Casado, Ana Maria Rossi, Malika Richards, Cheryl Deusen, Ping-Ping Fu, Paulina Man Kei Wan, Moureen Tang, Chay-Hoon Lee, Ho-Beng Chia, Yongquin Fan & Alan Wallace (2011). A Twenty-First Century Assessment of Values Across the Global Workforce. Journal of Business Ethics 104 (1):1-31.score: 60.0
    This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...)
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  14. Wai-Tat Fu (2011). A Dynamic Context Model of Interactive Behavior. Cognitive Science 35 (5):874-904.score: 60.0
    A dynamic context model of interactive behavior was developed to explain results from two experiments that tested the effects of interaction costs on encoding strategies, cognitive representations, and response selection processes in a decision-making and a judgment task. The model assumes that the dynamic context defined by the mixes of internal and external representations and processes are sensitive to the interaction cost imposed by the task environment. The model predicts that changes in the dynamic context may lead to systematic biases (...)
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  15. Kazuko Yamasaki, Kaushik Matia, Fabio Pammolli, Sergey Buldyrev, Massimo Riccaboni, H. Eugene Stanley & Dongfeng Fu, Preferential Attachment and Growth Dynamics in Complex Systems.score: 60.0
    Complex systems can be characterized by classes of equivalency of their elements defined according to system specific rules. We propose a generalized preferential attachment model to describe the class size distribution. The model postulates preferential growth of the existing classes and the steady influx of new classes. According to the model, the distribution changes from a pure exponential form for zero influx of new classes to a power law with an exponential cut-off form when the influx of new classes is (...)
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  16. Lei Chang, Bin-Bin Chen & Hui Jing Lu (2013). Cultural Adaptation to Environmental Change Versus Stability. Behavioral and Brain Sciences 36 (5):485-486.score: 60.0
    The target article provides an intermediate account of culture and freedom that is conceived to be curvilinear by treating economic development not as an adaptive outcome in response to climate but as a cause of culture parallel to climate. We argue that the extent of environmental variability, including climatic variability, affects cultural adaptation.
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  17. Daniel Fu-Chang Tsai, Meng-Kung Tsai & Wen-Je Ko (2011). Organs By Firing Squad: The Medical and Moral Implausibility of Death Penalty Organ Procurement. American Journal of Bioethics 11 (10):11 - 13.score: 30.0
    The American Journal of Bioethics, Volume 11, Issue 10, Page 11-13, October 2011.
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  18. Daniel Fu-Chang Tsai (2010). Reflecting on the Nature of Confucian Ethics. American Journal of Bioethics 10 (4):84-86.score: 30.0
  19. Daniel Fu Chang Tsai (2010). Transplant Tourism From Taiwan to China: Some Reflection on Professional Ethics and Regulation. American Journal of Bioethics 10 (2):22-24.score: 30.0
  20. Gregory L. Eastwood, Daniel Fu-Chang Tsai, Ding-Shinn Chen & James Dwyer (2006). What Should the Dean Do? Hastings Center Report 36 (4):14-16.score: 30.0
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  21. Tsung‐Tai Chen, Kuo‐Piao Chung, Fu‐Chang Hu, Chieh‐Min Fan & Ming‐Chin Yang (2011). The Use of Statistical Process Control (Risk‐Adjusted CUSUM, Risk‐Adjusted RSPRT and CRAM with Prediction Limits) for Monitoring the Outcomes of Out‐of‐Hospital Cardiac Arrest Patients Rescued by the EMS System. Journal of Evaluation in Clinical Practice 17 (1):71-77.score: 30.0
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  22. Chi-Hung Juan Philip Tseng, Chi-Fu Chang, Hui-Yan Chiau, Wei-Kuang Liang, Chia-Lun Liu, Tzu-Yu Hsu, Daisy L. Hung, Ovid J. L. Tzeng (2013). The Dorsal Attentional System in Oculomotor Learning of Predictive Information. Frontiers in Human Neuroscience 7.score: 30.0
    The dorsal attentional network is known for its role in directing top-down visual attention towards task-relevant stimuli. This goal-directed nature of the dorsal network makes it a suitable candidate for processing and extracting predictive information from the visual environment. In this mini review we briefly summarize some of the findings that delineate the neural substrates that contribute to predictive learning at both levels within the dorsal attentional system: including the frontal eye field and posterior parietal cortex. We also discuss the (...)
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  23. Daniel Fu-Chang Tsai (2001). How Should Doctors Approach Patients? A Confucian Reflection on Personhood. Journal of Medical Ethics 27 (1):44-50.score: 30.0
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  24. Hsiao Chieh-Fu, Chu Po-Kung, T'ang I.-Chieh & Lu Yü-San (1971). A Critique of Leftist Chang Tai-Nien's So-Called "Some Characteristics of Classical Chinese Philosophy". Contemporary Chinese Thought 2 (4):196-245.score: 24.0
  25. Yin Fu-Sheng (1952). Review: Chang Hsei-Wu, Where is Metaphysics Going? [REVIEW] Journal of Symbolic Logic 17 (3):219-219.score: 24.0
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  26. Hou Wai-lu & Chang Ch'I.-Chih (1968). The Philosophical Thought of Wang Fu-Chih. Chinese Studies in History 1 (3):12-28.score: 24.0
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  27. Xu Chang-fu (2002). Negation of “Old-Fashioned Person” and the Fonnation of “New Talent”. Modern Philosophy 4:001.score: 24.0
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  28. Xu Chang-fu (forthcoming). To Study Marxism with Marx's Academic Spirit. Modern Philosophy.score: 24.0
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  29. Esther S. Klein (2013). Constancy and the Changes: A Comparative Reading of Heng Xian. Dao: A Journal of Comparative Philosophy 12 (2):207-224.score: 20.0
    This article explores the connection between the Heng Xian and the Changes of Zhou tradition, especially the “Tuan” and “Attached Verbalizations” commentaries. Two important Heng Xian terms—heng 恆 and fu 復—are also Changes of Zhou hexagrams and possible connections are explored. Second, the Heng Xian account of the creation of names is compared with the “Attached Verbalizations” account of the creation of the Changes of Zhou system. Third, the roles played by knowing and desire in both Heng Xian and the (...)
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  30. Zhenyu Zeng (2011). Semantic Criticism: The “Westernization” of the Concepts in Ancient Chinese Philosophy—A Discussion of Yan Fu's Theory of Qi. Frontiers of Philosophy in China 6 (1):100-113.score: 18.0
    Every philosophical mode has a unique conceptual system. Qi has consistently been a fundamental part of ancient Chinese philosophy, and its significance is obvious. Guided by the idea of re-evaluating all values, Yan Fu, who was deeply influenced by Western philosophy and logic, used reverse analogical interpretation to present a new explanation of the traditional Chinese concept of qi. Qi thus evolved into basic physical particles. Yan’s philosophical effort has great significance: The logical ambiguity that had haunted qi was overcome. (...)
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  31. Chang-hee Nam (2008). Hado-Nakseo Model and Nuclear Arms Control. Proceedings of the Xxii World Congress of Philosophy 29:87-97.score: 18.0
    The theory of Yin and Yang and the Five Movements is based on the concept of cyclical time. This ancient cosmological model postulates that when expansive energy reaches its apex, mutual life-saving relations prevail over mutually conflictual societal relations, and that this cycle repeats. This cosmic change model was first presented in ancient Korea and China, by Hado-Nakseo, via numerological configurations and symbols. The Hado diagram was drawn by a Korean thinker, Bok-hui (?-BC3413), also known as Great Empeor Fuzi or (...)
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  32. Paul Bankston (2006). The Chang-Łoś-Suszko Theorem in a Topological Setting. Archive for Mathematical Logic 45 (1):97-112.score: 18.0
    The Chang-Łoś-Suszko theorem of first-order model theory characterizes universal-existential classes of models as just those elementary classes that are closed under unions of chains. This theorem can then be used to equate two model-theoretic closure conditions for elementary classes; namely unions of chains and existential substructures. In the present paper we prove a topological analogue and indicate some applications.
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  33. Hiroshi Sakai (2013). Chang's Conjecture and Weak Square. Archive for Mathematical Logic 52 (1-2):29-45.score: 18.0
    We investigate how weak square principles are denied by Chang’s Conjecture and its generalizations. Among other things we prove that Chang’s Conjecture does not imply the failure of ${\square_{\omega_1, 2}}$ , i.e. Chang’s Conjecture is consistent with ${\square_{\omega_1, 2}}$.
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  34. Sean D. Cox (2011). Consistency Strength of Higher Chang's Conjecture, Without CH. Archive for Mathematical Logic 50 (7):759-775.score: 15.0
    We prove that ${(\omega_3, \omega_2) \twoheadrightarrow (\omega_2, \omega_1)}$ implies there is an inner model with a weak repeat measure.
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  35. Stevo Todorčević & Víctor Torres Pérez (2012). Conjectures of Rado and Chang and Special Aronszajn Trees. Mathematical Logic Quarterly 58 (4‐5):342-347.score: 15.0
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  36. Anne D. Birdwhistell (1985). The Concept of Experiential Knowledge in the Thought of Chang Tsai. Philosophy East and West 35 (1):37-60.score: 12.0
    This article examines chang tsai's conception of experiential knowledge. Not an object of philosophical concern in its own right, Experiential knowledge was discussed in relationship to moral knowledge, With which it was paired, Inappropriately, On the model of yin and yang. Experiential knowledge was subjected to the standards of moral knowledge and judged inferior. Nonetheless, It was important because it emphasized the empirical grounding of neo-Confucian thought as opposed to buddhist idealism.
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  37. Siu-chi Huang (1971). The Moral Point of View of Chang Tsai. Philosophy East and West 21 (2):141-156.score: 12.0
    This article discusses the arguments of chang tsai (1020-1077) against buddhism on the one hand and for reassertion of the confucian ethics on the other, With quotations translated from the chinese texts relevant to the following points: i) chang's criticism of buddhism, Ii) "the western inscription" or hsi ming, Iii) the dual concept of nature or hsing, Iv) man by nature a moral being, V) the problem of evil, Vi) the problem of moral knowledge, And vii) the religious (...)
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  38. Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.score: 12.0
    Chang Tsai is one of the three major Chinese philosophers who, in the eleventh century, revitalised Confucian thought after centuries of stagnation and formed the foundation for the neo-Confucian thinking that was predominant till the nineteenth century. The book analyses in depth Chang's views of man, his nature and endowments, the cosmos, heaven and earth, the problems of learning and self cultivation, the ideal of the sage - and how that ideal might be attained. It looks at the (...)
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  39. Cheon-Sung Lee (2008). The Mind and Natural theory of Nong Am, Chang-hyup Kim and its Influence on Nak School. Proceedings of the Xxii World Congress of Philosophy 9:267-277.score: 12.0
    A controversy of the Perception is focused on the Mind-Nature relation by Confucian Scholars in 18th century Joseon Dynasty. Chang-Hyup Kim [金昌協], especially, asserted that the Perception should be the unique side of Mind, because the Wise [智: the Mind of Judgment, remarkably about the righteous or not] is one aspect of the Nature. He needs to define the category of Wise and Perception, because the existing definition of Wise as an unprocurable activity of Mind. That might bring a (...)
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  40. George Georgescu (1983). Chang's Modal Operators in Algebraic Logic. Studia Logica 42 (1):43 - 48.score: 12.0
    Chang algebras as algebraic models for Chang's modal logics [1] are defined. The main result of the paper is a representation theorem for these algebras.
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  41. Chin-hsing Huang (1995). Philosophy, Philology, and Politics in Eighteenth-Century China: Li Fu and the Lu-Wang School Under the Chʻing. Cambridge University Press.score: 12.0
    This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and Ch'eng-Chu (...)
     
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  42. Roberta Cesana (2012). Niente di nuovo sul fronte occidentale del libro? Doctor Virtualis 11 (11).score: 10.0
    Oggi il libro elettronico imita il libro a stampa come i primi incunaboli imitavano i manoscritti, l’esplosione delle modalità di comunicazione elettroniche è altrettanto rivoluzionaria di quello che fu l’invenzione della stampa a caratteri mobili centinaia di anni fa, e il lettore contemporaneo ha altrettante difficoltà ad assimilare gli e-book di quante ne ebbero i lettori del Quattrocento a familiarizzare con gli incunaboli. Siamo in un periodo nel quale testo a stampa e testo digitale coesistono e sicuramente continueranno a farlo (...)
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  43. Joseph Ciaudo, Zhang Junmai (Carsun Chang). Internet Encyclopedia of Philosophy.score: 8.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  44. Ralf-Dieter Schindler (1998). On a Chang Conjecture. II. Archive for Mathematical Logic 37 (4):215-220.score: 8.0
    Continuing [7], we here prove that the Chang Conjecture $(\aleph_3,\aleph_2) \Rightarrow (\aleph_2,\aleph_1)$ together with the Continuum Hypothesis, $2^{\aleph_0} = \aleph_1$ , implies that there is an inner model in which the Mitchell ordering is $\geq \kappa^{+\omega}$ for some ordinal $\kappa$.
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  45. Iep Author, Zhang Junmai (Carsun Chang).score: 8.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  46. Fu Wang (2008). Qian Fu Lun. Henan da Xue Chu Ban She.score: 8.0
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  47. Evangelos D. Protopapadakis (2012). Climate Change: A Challenge for Ethics. In Walter Leal Filho Evangelos Manolas (ed.), English through Climate Change. Democritus University of Thrace. 167.score: 7.0
    Climate change – and its most dangerous consequence, the rapid overheating of the planet – is not the offspring of a natural procedure; instead, it is human-induced. It is only the aftermath of a specific pattern of conomic development, one that focuses mainly on economic growth rather than on quality of life and sustainability. Since climate change is a major threat not only to millions of humans, but also to numerous non-human species and other forms of life, as well as (...)
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  48. Ciaran Sugrue (ed.) (2008). The Future of Educational Change: International Perspectives. Routledge.score: 7.0
    Divided into four sections, this book addresses the key themes: What has been the impact of educational change?
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  49. Jussi Suikkanen (2014). Contractualism and Climate Change. In Marcello Di Paola & Gianfranco Pellegrino (eds.), Canned Heat: Ethics and Politics of Climate Change. Routledge. 115-128.score: 7.0
    Climate change is ‘a complex problem raising issues across and between a large number of disciplines, including physical and life sciences, political science, economics, and psychology, to name just a few’ (Gardiner 2006: 397). It is also a moral problem. Therefore, in this chapter, I will consider what kind of a contribution an ethical theory called ‘contractualism’ can make to the climate change debates. This chapter first introduces contractualism. It then describes a simple climate change scenario. The third section explains (...)
     
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  50. Avram Hiller (2011). Climate Change and Individual Responsibility. The Monist 94 (3):349-368.score: 6.0
    Several philosophers claim that the greenhouse gas emissions from actions like a Sunday drive are so miniscule that they will make no difference whatsoever with regard to anthropogenic global climate change (AGCC) and its expected harms. This paper argues that this claim of individual causal inefficacy is false. First, if AGCC is not reducible at least in part to ordinary actions, then the cause would have to be a metaphysically odd emergent entity. Second, a plausible (dis-)utility calculation reveals that such (...)
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