Search results for 'Gregg Strauss' (try it on Scholar)

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Profile: Gregg Strauss (Duke University)
  1. Gregg Strauss (2012). Is Polygamy Inherently Unequal? Ethics 122 (3):516-544.score: 240.0
    This article begins the task of assessing polygamy as a moral ideal. The structure of traditional polygamy, in which only one central spouse may marry multiple partners, necessarily yields two inequalities. The central spouse has greater rights and expectations within each marriage and greater control over the wider family. However, two alternative structures for polygamy can remove these inequalities. In polyfidelity, each spouse marries every other spouse in the family. In “molecular” polygamy, any spouses may marry a new spouse outside (...)
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  2. Mark Schroeder, Jonathan Way, Gregg Strauss, Tim Willenken, Matthew Talbert, Angela M. Smith, James A. Montmarquet, Nicole Hassoun, Virginia Held & Nicholas Wolterstorff (2012). 10. Robert S. Taylor, Reconstructing Rawls: The Kantian Foundations of Justice as Fairness Robert S. Taylor, Reconstructing Rawls: The Kantian Foundations of Justice as Fairness (Pp. 632-637). [REVIEW] Ethics 122 (3).score: 240.0
     
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  3. Leo Strauss (2012). Leo Strauss on Moses Mendelssohn. The University of Chicago Press.score: 210.0
    Leo Strauss's introductions to ten writings of Moses Mendelssohn -- Preliminary remark by Alexander Altmann -- Introduction to Pope a metaphysician! -- Introduction to "Epistle to Mr. Lessing in Leipzig" -- Introduction to Commentary on Moses Maimonides' "Logical terms" -- Introduction to Treatise on evidence in metaphysical sciences -- Introduction to Phädon -- Introduction to Treatise on the incorporeality of the human soul -- Introduction to "On a handwritten essay of Mr. de Luc's" -- Introduction to The soul -- (...)
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  4. Leo Strauss (2013). Leo Strauss on Maimonides: The Complete Writings. The University of Chicago Press.score: 210.0
    Leo Strauss's essays and lectures on Maimonides -- Point of departure: why study medieval thinkers? -- How to study medieval philosophy (1944) -- On Maimonides -- Spinoza's critique of Maimonides (1930) -- Cohen and Maimonides (1931) -- The philosophic foundation of the law: Maimonides' doctrine of prophecy and its sources.
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  5. Leo Strauss (2002). Leo Strauss: The Early Writings (1921-1932). State University of New York Press.score: 210.0
    Presents the early published writings of the distinguished political philosopher Leo Strauss, available here for the first time in English. “Zank places at the reader’s disposal the young Strauss’s passionate advocacy of political Zionism and his early confrontations with Spinoza, consideration of whom helped lead Strauss to formulate his teaching on ‘the quarrel between the ancients and the moderns.’” — National Review.
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  6. Klaus Stichweh, Leo Strauss & Karl Löwith (forthcoming). Grand article: Correspondance entre Strauss et Löwith. Cités.score: 180.0
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  7. Leo Strauss (forthcoming). Bibliografía de Leo Strauss. Res Publica.score: 180.0
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  8. Leo Strauss (2001). Leo Strauss on Plato's Symposium. University of Chicago Press.score: 180.0
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  9. D. Strauss (2012). Book Review: Daniël Strauss, Philosophy: Discipline of the Disciplines. [REVIEW] South African Journal of Philosophy 31 (3):613-618.score: 180.0
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  10. Leo Strauss (2010). Glaube Und Wissen: Der Briefwechsel Zwischen Eric Voegelin Und Leo Strauss von 1934 Bis 1964. Wilhelm Fink.score: 180.0
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  11. Leo Strauss (1978). Thoughts on Machiavelli. University of Chicago Press.score: 60.0
    Leo Strauss argued that the most visible fact about Machiavelli's doctrine is also the most useful one: Machiavelli seems to be a teacher of wickedness. Strauss sought to incorporate this idea in his interpretation without permitting it to overwhelm or exhaust his exegesis of The Prince and the Discourses on the First Ten Books of Livy . "We are in sympathy," he writes, "with the simple opinion about Machiavelli [namely, the wickedness of his teaching], not only because it (...)
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  12. Leo Strauss (1997). Spinoza's Critique of Religion. University of Chicago Press.score: 60.0
    Leo Strauss articulates the conflict between reason and revelation as he explores Spinoza's scientific, comparative, and textual treatment of the Bible. Strauss compares Spinoza's Theologico-political Treatise and the Epistles, showing their relation to critical controversy on religion from Epicurus and Lucretius through Uriel da Costa and Isaac Peyrere to Thomas Hobbes. Strauss's autobiographical Preface, traces his dilemmas as a young liberal intellectual in Germany during the Weimar Republic, as a scholar in exile, and as a leader of (...)
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  13. Leo Strauss (1952). The Political Philosophy of Hobbes, its Basis and its Genesis. [Chicago]University of Chicago Press.score: 60.0
    In this classic analysis, Leo Strauss pinpoints what is original and innovative in the political philosophy of Thomas Hobbes.
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  14. Leo Strauss (1952/1988). Persecution and the Art of Writing. University of Chicago Press.score: 60.0
    The essays collected in Persecution and the Art of Writing all deal with one problem--the relation between philosophy and politics. Here, Strauss sets forth the thesis that many philosophers, especially political philosophers, have reacted to the threat of persecution by disguising their most controversial and heterodox ideas.
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  15. Leo Strauss (1964). The City and Man. Chicago, Rand Mcnally.score: 60.0
    The essays are based on a long and intimate familiarity with the works, but the essay on Aristotle is especially important as one of Strauss's few writings on ...
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  16. Leo Strauss (1989). An Introduction to Political Philosophy: Ten Essays. Wayne State University Press.score: 60.0
    A reissue of the 1975 edition, with four added essays, this collection offers a clear introduction to Strauss' views regarding the nature of political ...
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  17. Leo Strauss (1959/1988). What is Political Philosophy?: And Other Studies. University of Chicago Press.score: 60.0
    "All political action has . . . in itself a directedness towards knowledge of the good: of the good life, or of the good society. For the good society is the complete political good. If this directedness becomes explicit, if men make it their explicit goal to acquire knowledge of the good life and of the good society, political philosophy emerges. . . . The theme of political philosophy is mankind's great objectives, freedom and government or empire--objectives which are capable (...)
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  18. Leo Strauss (1936). The Political Philosophy of Hobbes. Oxford, the Clarendon Press.score: 60.0
    In this classic analysis, Leo Strauss pinpoints what is original and innovative in the political philosophy of Thomas Hobbes.
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  19. Fiona Nicoll & Melissa Gregg (2008). Successful Resistance or Resisting Success? Surviving the Silent Social Order of the Theory Classroom. Social Epistemology 22 (2):203 – 217.score: 60.0
    Fiona Nicoll and Melissa Gregg met on the job at a new university having both moved from Sydney to Brisbane to take up their appointments. Here they share reflections on teaching a cultural theory course that they inherited from a prominent Australian Professor of Cultural Studies, offering the perspectives of two consecutive generations of cultural studies theorists now teaching in the field since the early 1990s. This situation gives rise to new interpretations regarding the value and uses of theory (...)
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  20. Leo Strauss (1975). The Argument and the Action of Plato's Laws. University of Chicago Press.score: 60.0
    "-- M. J. Silverthorne,The Humanities Association Review Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus of ...
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  21. Daniël F. M. Strauss (2003). How “Rational” is “Rationality”? South African Journal of Philosophy 22 (3):247-266.score: 60.0
    By taking serious a remark once made by Paul Bernays, namely that an account of the nature of rationality should begin with concept-formation, this article sets out to uncover both the restrictive and the expansive boundaries of rationality. In order to do this some implications of the perennial philosophical problem of the “coherence of irreducibles” will be related to the acknowledgement of primitive terms and of their indefinability. Some critical remarks will be articulated in connection with an over-estimation of rationality (...)
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  22. Dfm Strauss (2011). Normativity II – Towards an Integral Perspective. South African Journal of Philosophy 30 (3):360-383.score: 60.0
    This is a follow-up article of Strauss 2011. In order to transcend the shortcomings present in the dialectical legacy regarding normativity, this article further explores key elements within the dialectical tradition focused on the basic motive of nature and freedom and the effect it had on modern social contract theories which aimed at reconstructing human society from its “atoms,” the individuals . The transition to an alternative approach commences with a discussion of the distinction between conditions and what is (...)
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  23. John Gregg, The Self.score: 30.0
    One of the most certain truths in the world is Descartes' "I think, therefore I am". Descartes was so certain of the existence of some kind of essential _self_ that others have coined the term "Cartesian theater" to describe the sense that we all have of being the audience enjoying the rich play of our experiences. We tend to believe in an enduring self, independent of our individual percepts. Sometimes this virtual "self" in our mind, sitting in the audience of (...)
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  24. Leo Strauss (2009). Letter to Karl Löwith. Constellations 16 (1):82-83.score: 30.0
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  25. John R. Gregg, Time Consciousness and the Specious Present.score: 30.0
    Roger Penrose, in _The Emperor's New Mind_ (1989), writes about the way Mozart perceived music. Mozart did not play a piece in his mind in real time, or even speeded up, but could hold it before him all at once. We all do this, although usually for much shorter riffs than entire symphonies. I have argued that the all-at-onceness of our thoughts and perceptions is at least as inexplicable as what it is like to see red; I think the aural/temporal (...)
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  26. Y. Strauss & L. P. Horwitz (2000). Representation of the Resonance of a Relativistic Quantum Field Theoretical Lee–Friedrichs Model in Lax–Phillips Scattering Theory. Foundations of Physics 30 (5):653-694.score: 30.0
    The quantum mechanical description of the evolution of an unstable system defined initially as a state in a Hilbert space at a given time does not provide a semigroup (exponential) decay, law. The Wigner–Weisskopf survival amplitude, describing reversible quantum transitions, may be dominated by exponential type decay in pole approximation at times not too short or too long, but, in the two channel case, for example, the pole residues are not orthogonal, and the evolution does riot correspond to a semigroup (...)
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  27. John Gregg, Functionalism: Can't We Just Say That Consciousness Depends on the Higher-Level Organization of a Given System?score: 30.0
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  28. John Gregg, Free Will.score: 30.0
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  29. Leo Strauss (1952). On Collingwood's Philosophy of History. Review of Metaphysics 5 (4):559-586.score: 30.0
  30. Michael Strauss (1978). Über Russells Kritik an Freges Unterscheidung Zwischen Sinn Und Bedeutung. Journal for General Philosophy of Science 9 (1):106-111.score: 30.0
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  31. Leo Strauss (1952). On Locke's Doctrine of Natural Right. Philosophical Review 61 (4):475-502.score: 30.0
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  32. John Gregg (2010). Language and Meaning. Linguistic and Philosophical Investigations 9:248-283.score: 30.0
  33. A. Strauss (1955). Unconscious Mental Processes and the Psychosomatic Concept. International Journal of Psychoanalysis 36:307-19.score: 30.0
  34. Benjamin Gregg (2010). Anti-Imperialism: Generating Universal Human Rights Out of Local Norms. Ratio Juris 23 (3):289-310.score: 30.0
    To counter possibilities for human rights as cultural imperialism, (1) I develop a notion of human rights as culturally particular and valid only locally. But they are an increasingly generalizable particularism. (2) Because the incommensurability of different cultures does not entail an uncritical tolerance of just about anything, but rather allows for an objectivating stance toward other communities or cultures, locally valid human rights have a critical capacity. (3) Locally valid human rights promote a community's self-representation and thus allow for (...)
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  35. Samuel Gregg (2009). Metaphysics and Modernity: Natural Law and Natural Rights in Gershom Carmichael and Francis Hutcheson. Journal of Scottish Philosophy 7 (1):87-102.score: 30.0
    This paper argues that the founding fathers of the tradition of Scottish Enlightenment natural jurisprudence, Gersholm Carmichael (1672–1729) and Francis Hutcheson (1694–1746), articulated a view of rights that is pertinent to the contemporary dominance of the language of rights. Maintaining a metaphysical foundation for rights while drawing upon the early-modern Protestant natural law tradition, their conception of rights is more significantly indebted to the pre-modern scholastic natural law tradition than often realized. This is illustrated by exploring some of the background (...)
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  36. D. F. M. Strauss (2010). The Significance of a Non-Reductionist Ontology for the Discipline of Mathematics: A Historical and Systematic Analysis. [REVIEW] Axiomathes 20 (1):19-52.score: 30.0
    A Christian approach to scholarship, directed by the central biblical motive of creation, fall and redemption and guided by the theoretical idea that God subjected all of creation to His Law-Word, delimiting and determining the cohering diversity we experience within reality, in principle safe-guards those in the grip of this ultimate commitment and theoretical orientation from absolutizing or deifying anything within creation. In this article my over-all approach is focused on the one-sided legacy of mathematics, starting with Pythagorean arithmeticism (“everything (...)
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  37. Leo Strauss (2011). Hobbes's Critique of Religion and Related Writings. The University of Chicago Press.score: 30.0
    Occasion and purpose of the study -- Hobbes's politics and the critique of revelation -- The different versions of Hobbes's critique of religion -- The critique of the tradition -- The principle of scripture -- Spirits and angels -- The kingdom of God and eternal life -- Temporal and spiritual power -- The kingdom of darkness -- Characteristics of the critique of the tradition -- The critique of scripture -- The knowability and the believability of revelation -- The knowability and (...)
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  38. L. P. Horwitz & Y. Strauss (1998). Description of Unstable Systems in Relativistic Quantum Mechanics in the Lax-Phillips Theory. Foundations of Physics 28 (10):1607-1616.score: 30.0
    We discuss some of the experimental motivation for the need for semigroup decay laws and the quantum Lax-Phillips theory of scattering and unstable systems. In this framework, the decay of an unstable system is described by a semigroup. The spectrum of the generator of the semigroup corresponds to the singularities of the Lax-Phillips S-matrix. In the case of discrete (complex) spectrum of the generator of the semigroup, associated with resonances, the decay law is exactly exponential. The states corresponding to these (...)
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  39. Aaron Ben-Zeev & Michael Strauss (1984). The Dualistic Approach to Perception. Man and World 17 (1):3-18.score: 30.0
  40. John Gregg, The All-at-Onceness of Conscious Experience.score: 30.0
    As we encounter things in the world around us, when do we judge something to be just a heap or aggregate of smaller things, like a pile of sand, and when do we judge it to be a true, unified, single thing? It depends, almost always, on how you look at it. I have argued that when we look at the world in strict reductionist terms, nothing above the sub-atomic level really counts as a holistic thing. Are there any things (...)
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  41. Leo Strauss (1959). The Liberalism of Classical Political Philosophy. Review of Metaphysics 12 (3):390 - 439.score: 30.0
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  42. Bernard S. Strauss (2004). Rosy and Jim: The Mystery of the Double Helix. Perspectives in Biology and Medicine 47 (3):443-448.score: 30.0
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  43. Daniël F. M. Strauss (1991). The Ontological Status of the Principle of the Excluded Middle. Philosophia Mathematica (1):73-90.score: 30.0
  44. Constantine Sedikides & Aiden P. Gregg (2002). Internal Mechanisms That Implicate the Self Enlighten the Egoism-Altruism Debate. Behavioral and Brain Sciences 25 (2):274-275.score: 30.0
    Internal mechanisms, especially those implicating the self, are crucial for the egoism-altruism debate. Self-liking is extended to close others and can be extended, through socialization and reinforcement experiences, to non-close others: Altruistic responses are directed toward others who are included in the self. The process of self-extension can account for cross-situational variability, contextual variability, and individual differences in altruistic behavior.
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  45. Karl-Otto Apel & Benjamin Gregg (1993). Can an Ultimate Foundation of Knowledge Be Non-Metaphysical? Journal of Speculative Philosophy 7 (3):171 - 190.score: 30.0
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  46. Adee Matan & Sidney Strauss (1998). Relations Between Innate Endowments, Cognitive Development, Domain Specificity, and a Taxonomy-Creator. Behavioral and Brain Sciences 21 (4):584-584.score: 30.0
    Atran proposes that humans have a unique, innate, domain-specific tendency to create taxonomies of biological kinds. We show that: (1) in ontogenesis, children develop a notion Atran claims to be innate; (2) what Atran claims is unique to biological kinds may be found in artifact kinds; and (3) although Atran proposes a domain-specific mental construct for biological rank, it can be explained in domain- general terms.
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  47. Roy Clouser & Daniel Strauss (2010). Herman Dooyeweerd. Axiomathes 20 (1):1-2.score: 30.0
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  48. John Gregg, Realism: To What Extent is the World Out There the Way It Seems?score: 30.0
    "We think that grass is green, that stones are hard, and that snow is cold. But physics assures us that the greenness of grass, the hardness of stones, and the coldness of snow, are not the greenness, hardness, and coldness that we know in our own experience, but something very different. The observer, when he seems to himself to be observing a stone, is really, if physics is to be believed, observing the effects of the stone upon himself.".
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  49. D. F. M. Strauss (2014). What is a Line? Axiomathes 24 (2):181-205.score: 30.0
    Since the discovery of incommensurability in ancient Greece, arithmeticism and geometricism constantly switched roles. After ninetieth century arithmeticism Frege eventually returned to the view that mathematics is really entirely geometry. Yet Poincaré, Brouwer, Weyl and Bernays are mathematicians opposed to the explication of the continuum purely in terms of the discrete. At the beginning of the twenty-first century ‘continuum theorists’ in France (Longo, Thom and others) believe that the continuum precedes the discrete. In addition the last 50 years witnessed the (...)
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  50. Paul Strauss (1991). Arithmetical Set Theory. Studia Logica 50 (2):343 - 350.score: 30.0
    It is well known that number theory can be interpreted in the usual set theories, e.g. ZF, NF and their extensions. The problem I posed for myself was to see if, conversely, a reasonably strong set theory could be interpreted in number theory. The reason I am interested in this problem is, simply, that number theory is more basic or more concrete than set theory, and hence a more concrete foundation for mathematics. A partial solution to the problem was accomplished (...)
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