Search results for 'Gregory S. McElwain' (try it on Scholar)

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Profile: Gregory S. McElwain (The College of Idaho)
  1. John Gregory & Laurence B. Mccullough (1998). John Gregory's Writings on Medical Ethics and Philosophy of Medicine.
     
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  2. Baruch Spinoza, S. Shirley & Brad Gregory (1989). Tractatus Theologico-Politicus: Gebhardt Edition . Translated by S. Shirley. Introduction by B.S. Gregory. Brill.
    This new and complete translation of Spinoza's famous 17th-century work fills an important gap, not only for all scholars of Spinoza, but also for everyone interested in the relationship between Western philosophy and religion, and the history of biblical exegesis.
     
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  3. Baruch Spinoza, Brad Gregory & Shirley (1991). Tractatus Theologico-Politicus: Gebhardt Edition . Translated by S. Shirley. Introduction by B.S. Gregory. Brill.
    This new and complete translation of Spinoza's famous 17th-century work fills an important gap, not only for all scholars of Spinoza, but also for everyone interested in the relationship between Western philosophy and religion, and the history of biblical exegesis.
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  4. Baruch Spinoza, Brad Gregory & Shirley (1989). Tractatus Theologico-Politicus: Gebhardt Edition . Translated by S. Shirley. Introduction by B.S. Gregory. Brill.
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  5.  25
    Gregory S. McElwain (2009). Peter Sandøe, Stine B. Christiansen: Ethics of Animal Use. [REVIEW] Journal of Agricultural and Environmental Ethics 22 (3):291-293.
  6.  50
    Paul Gregory (2008). Quine's Naturalism: Language, Theory, and the Knowing Subject. Continuum.
    W. V. Quine was the most important naturalistic philosopher of the twentieth century and a major impetus for the recent resurgence of the view that empirical science is our best avenue to knowledge. His views, however, have not been well understood. Critics charge that Quine’s naturalized epistemology is circular and that it cannot be normative. Yet, such criticisms stem from a cluster of fundamental traditional assumptions regarding language, theory, and the knowing subject – the very presuppositions that Quine is at (...)
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  7.  1
    S. Paul Gregory (2003). The Great Christianity's Role in the Rise of the Nazis Scandal. Free Inquiry 23 (4):20.
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  8.  2
    Linda Thorne, Lois S. Mahoney, Kristen Gregory & Susan Convery (forthcoming). A Comparison of Canadian and U.S. CSR Strategic Alliances, CSR Reporting, and CSR Performance: Insights Into Implicit–Explicit CSR. Journal of Business Ethics.
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  9.  1
    Brad S. Gregory (2005). 2. "A Harvest of Holiness": The Theology of Danielle Rose's Mysteries. Logos 8 (4).
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  10.  33
    Sue P. Stafford & Wanda Torres Gregory (2006). Heidegger's Phenomenology of Boredom, and the Scientific Investigation of Conscious Experience. Phenomenology and the Cognitive Sciences 5 (2):155-169.
    This paper argues that Heidegger's phenomenology of boredom in The Fundamental Concepts of Metaphysics: World, Finitude, Solitude (1983) could be a promising addition to the ‘toolbox’ of scientists investigating conscious experience. We describe Heidegger's methodological principles and show how he applies these in describing three forms of boredom. Each form is shown to have two structural moments – being held in limbo and being left empty – as well as a characteristic relation to passing the time. In our conclusion, we (...)
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  11.  61
    Alex Gregory (2009). Slaves of the Passions? On Schroeder's New Humeanism. Ratio 22 (2):250-257.
  12.  23
    J. Gregory (2010). The Political Philosophy of Walzer's Social Criticism. Philosophy and Social Criticism 36 (9):1093-1111.
    This article calls for a critical re-evaluation of Walzer’s theory of justice. It argues that there is a deep tension between Walzer’s social criticism and his complex equality. Social criticism is based on the normative value of a connected and ‘whole’ self, and complex equality is based upon a value pluralism that threatens to fragment this sense of wholeness. Walzer therefore commissions a tacit premise, borrowing from the same ‘political philosophy’ that he explicitly repudiates, and which social criticism is intended (...)
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  13.  8
    Maughn Gregory (2008). Philosophy and Children's Religious Experience. Proceedings of the Xxii World Congress of Philosophy 45:125-135.
    Philosophy serves to determine and clarifying the meaning of experience, and to make experience more meaningful, in both of the senses that Dewey distinguished: to broaden the range and amplify the value of qualities we experience, and to multiply their relevant ties to other experiences. Children’s experience is replete with philosophical meaning, and in facilitating children’s search for meaning, we are obliged to lead them in the directions that we ourselves have found most fruitful, though we should avoid the “adultist (...)
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  14.  8
    A. Gregory (1996). Astronomy and Observation in Plato's Republic. Studies in History and Philosophy of Science Part A 27 (4):451-471.
    Plato's comments on astronomy and the education of the guardians at Republic 528e ff have been hotly disputed, and have provoked much criticism from those who have interpreted them as a rejection or denigration of observational astronomy. Here I argue that the key to interpreting these comments lies in the relationship between the conception of enquiry that is implicit in the epistemological allegories, and the programme for the education of the guardians that Plato subsequently proposes. We have, I suggest, been (...)
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  15.  1
    Rachel R. Hammer, Johanna D. Rian, Jeremy K. Gregory, J. Michael Bostwick, Candace Barrett Birk, Louise Chalfant, Paul D. Scanlon & Daniel K. Hall-Flavin (2011). Telling the Patient's Story: Using Theatre Training to Improve Case Presentation Skills. Medical Humanities 37 (1):18-22.
    A medical student's ability to present a case history is a critical skill that is difficult to teach. Case histories presented without theatrical engagement may fail to catch the attention of their intended recipients. More engaging presentations incorporate ‘stage presence’, eye contact, vocal inflection, interesting detail and succinct, well organised performances. They convey stories effectively without wasting time. To address the didactic challenge for instructing future doctors in how to ‘act’, the Mayo Medical School and The Mayo Clinic Center for (...)
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  16. Dan Gediman, John Gregory, Mary Jo Gediman & Viki Merrick (eds.) (2010). Edward R. Murrow's This I Believe: Selections From the 1950s Radio Series. This I Believe Inc..
    This is a collection of fifty essays featured in Edward R. Murrow's 1950s This I Believe radio series. It includes such celebrities of the twentieth century as Pearl Buck, Norman Cousins, Margaret Mead, James Michener, Jackie Robinson, and Harry Truman. With an introduction by Edward R. Murrow and a foreword by Dan Gediman, executive producer of the contemporary This I Believe radio broadcasts, heard weekly on public radio.
     
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  17. Paul A. Gregory (1999). Language, Theory, and the Human Subject: Understanding Quine's Natural Epistemology. Dissertation, University of Illinois at Chicago
    The natural epistemology of W. V. Quine has not been well understood. Critics argue that Quine's scientific approach to epistemology is circular and fails to be normative, yet these criticisms tend to be based on the very presuppositions concerning language, theory, and epistemology that Quine is at pains to reject or alter. ;Quine's views on the meaningfulness of language use imply a breakdown in the dichotomy between language as a theoretically neutral instrument and theory as the commitment to some subset (...)
     
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  18. Jeremy Gregory (2003). Wesley's Tercentenary and the State of Wesley Studies. Bulletin of the John Rylands Library 85 (2):17-29.
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  19.  6
    J. C. Gregory (1942). On A. A. Luce's Berkeley's Existence in the Mind. Mind 51:198.
  20.  76
    Dominic Gregory (2001). The Worlds of Possibility: Modal Realism and the Semantics of Modal Logic. Charles S. Chihara. Mind 110 (439):736-740.
  21.  7
    Maughn Gregory (1998). Editor's Note. Inquiry 18 (2):8-8.
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  22. Andrew Gregory (2000). Plato's Philosophy of Science. Duckworth.
  23.  4
    D. E. Broadbent & Margaret Gregory (1962). Donders' B- and C-Reactions and S-R Compatibility. Journal of Experimental Psychology 63 (6):575.
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  24.  4
    L. F. Gregory (1961). Parson Malthus's Great-Grandfather: Daniel Malthus, Royal Apothecary. The Eugenics Review 53 (2):91.
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  25.  6
    Justina Gregory (1998). The Gorgon's Severed Head: Studies of Alcestis, Electra and Phoenissae (Review). American Journal of Philology 119 (1):126-128.
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  26.  6
    Andrew Gregory (2012). Aristotle's Cosmology Kouremenos Heavenly Stuff. The Constitution of the Celestial Objects and the Theory of Homocentric Spheres in Aristotle's Cosmology. Pp. 150. Stuttgart: Franz Steiner, 2010. Cased, €38. ISBN: 978-3-515-09733-8. [REVIEW] The Classical Review 62 (2):414-415.
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  27.  14
    Joshua C. Gregory (1921). A Comparison of Strong's Theory of Perception with Reid's. Philosophical Review 30 (4):352-366.
  28.  3
    Quin Grégory (2011). Genèse Et Structure d'Un Interchamp Orthopédique (Pr. M. Du XIXe S.): Contribution À l'Histoire de l'Institutionnalisation d'Un Champ Scientifique. [REVIEW] Revue d'Histoire des Sciences 2 (12):323-347.
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  29. Frederick Gregory (2001). Naturalism's Historical Assault on Religion. In Hyung S. Choi, David F. Siemens & Shirley E. Williams (eds.), Naturalism: Its Impact on Science, Religion and Literature. Canyon Institute for Advanced Studies
     
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  30.  1
    Frederick Gregory (2012). Darwin's Pious Idea: Why the Ultra-Darwinists and Creationists Both Get It Wrong. [REVIEW] Isis: A Journal of the History of Science 103:429-431.
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  31.  5
    Joshua C. Gregory (1935). Mr. Dunne's Theory of Time. Philosophy 10 (39):380 -.
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  32. Frederick Gregory (1977). D'holbach's Coterie: An Enlightenment In Paris By Alan C. Kors. [REVIEW] Isis: A Journal of the History of Science 68:331-332.
     
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  33. Wanda Torres Gregory & Yvonne Unna (eds.) (2004). On the Essence of Language: The Metaphysics of Language and the Essencing of the Word Concerning Herder's Treatise on the Origin of Language. State University of New York Press.
    _This important early Heidegger text sheds new light on his later focus on language._.
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  34. Frederick Gregory (1991). Schelling's Und Hegel's Verhältnis der Naturwissenschaft: Zum Verhältnis der Physikalistischen Naturwissenschaft Zur Spekulativen Naturphilosophie by Matthias Jakob Schleiden; Olaf Breidbach. [REVIEW] Isis: A Journal of the History of Science 82:572-573.
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  35. Frederick Gregory (1987). The Other Mind of Europe: Goethe as a Scientist by J. P. S. Uberoi. [REVIEW] Isis: A Journal of the History of Science 78:132-132.
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  36. J. A. Nunn & L. J. Gregory (2005). Ffytche, DH (2002). Neural Codes Forconsciousvision. Trends inCognitiveScience, 6, 493–495. Ffytche, DH, Guy, CN, & Zeki, S.(1995). The Parallel Visual Motion Inputs Into Areas V1 and V5 of Human Cerebral Cortex. Brain, 118, 1375–1394. Ffytche, DH, Howard, RJ, Brammer, MJ, David, A., Woodruff, P., & Williams, S.(1998). The Anatomy of Conscious Vision: An fMRI Study of Visual Halluci. [REVIEW] In Robertson, C. L. & N. Sagiv (eds.), Synesthesia: Perspectives From Cognitive Neuroscience. Oxford University Press 57--144.
     
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  37. Marshall Gregory (2009). Shaped by Stories: The Ethical Power of Narratives. University of Notre Dame Press.
    In his latest book, Marshall Gregory begins with the premise that our lives are saturated with stories, ranging from magazines, books, films, television, and blogs to the words spoken by politicians, pastors, and teachers. He then explores the ethical implication of this nearly universal human obsession with narratives. Through careful readings of Katherine Anne Porter's "The Grave," Thurber's "The Catbird Seat," as well as _David Copperfield_ and _Wuthering Heights_, Gregory asks the question: How do the stories we absorb (...)
     
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  38. R. L. Gregory (ed.) (2004/1998). The Oxford Companion to the Mind. Oxford University Press.
    The Oxford Companion to the Mind is a classic. Published in 1987, to huge acclaim, it immediately took its place as the indispensable guide to the mysteries - and idiosyncracies - of the human mind. In no other book can the reader find discussions of concepts such as language, memory, and intelligence, side by side with witty definitions of common human experiences such as the 'cocktail-party' and 'halo' effects, and the least effort principle. Richard Gregory again brings his wit, (...)
     
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  39. Eric Gregory (2010). Politics and the Order of Love: An Augustinian Ethic of Democratic Citizenship. University of Chicago Press.
    Augustine—for all of his influence on Western culture and politics—was hardly a liberal. Drawing from theology, feminist theory, and political philosophy, Eric Gregory offers here a liberal ethics of citizenship, one less susceptible to anti-liberal critics because it is informed by the Augustinian tradition. The result is a book that expands Augustinian imaginations for liberalism and liberal imaginations for Augustinianism. Gregory examines a broad range of Augustine’s texts and their reception in different disciplines and identifies two classical themes (...)
     
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  40.  50
    Brad S. Gregory (2008). No Room for God? History, Science, Metaphysics, and the Study of Religion. History and Theory 47 (4):495 - 519.
    Intellectual history, philosophy, and science’s own self-understanding undermine the claim that science entails or need even tend toward atheism. By definition a radically transcendent creator-God is inaccessible to empirical investigation. Denials of the possibility or actual occurrence of miracles depend not on science itself, but on naturalist assumptions that derive originally from a univocal metaphysics with its historical roots in medieval nominalism, which in turn have deeply influenced philosophy and science since the seventeenth century. The metaphysical postulate of naturalism and (...)
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  41.  3
    Maughn Rollins Gregory (2014). The Procedurally Directive Approach to Teaching Controversial Issues. Educational Theory 64 (6):627-648.
    Recent articles on teaching controversial topics in schools have employed Michael Hand's distinction between “directive teaching,” in which teachers attempt to persuade students of correct positions on topics that are not rationally controversial, and “nondirective teaching,” in which teachers avoid persuading students on topics that are rationally controversial. However, the four methods of directive teaching discussed in the literature — explicit directive teaching, “steering,” “soft-directive teaching,” and “school ethos endorsement” — make rational persuasion problematic, if not self-defeating. In this essay, (...)
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  42. Eric Gregory (2008). Politics and the Order of Love: An Augustinian Ethic of Democratic Citizenship. University of Chicago Press.
    Augustine—for all of his influence on Western culture and politics—was hardly a liberal. Drawing from theology, feminist theory, and political philosophy, Eric Gregory offers here a liberal ethics of citizenship, one less susceptible to anti-liberal critics because it is informed by the Augustinian tradition. The result is a book that expands Augustinian imaginations for liberalism and liberal imaginations for Augustinianism. Gregory examines a broad range of Augustine’s texts and their reception in different disciplines and identifies two classical themes (...)
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  43. S. Hutcheson Gregory (2002). 'Pinning Him to the Wall': The Poetics of Self-Destruction in the Court of Juan II. Disputatio 5:87 - 102.
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  44.  95
    Vilayanur S. Ramachandran & Richard L. Gregory (1991). Perceptual Filling in of Artificially Induced Scotomas in Human Vision. Nature 350:699-702.
  45.  20
    Brad S. Gregory (2006). The Other Confessional History: On Secular Bias in the Study of Religion. History and Theory 45 (4):132–149.
    The rejection of confessional commitments in the study of religion in favor of social-scientific or humanistic theories of religion has produced not unbiased accounts, but reductionist explanations of religious belief and practice with embedded secular biases that preclude the understanding of religious believer-practitioners. These biases derive from assumptions of undemonstrable, dogmatic, metaphysical naturalism or its functional equivalent, an epistemological skepticism about all truth claims of revealed religions. Because such assumptions are so widespread among scholars today, they are not often explicitly (...)
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  46.  81
    Brad S. Gregory (1999). Is Small Beautiful? Microhistory and the History of Everyday Life. History and Theory 38 (1):100–110.
    The History of Everyday Life. Reconstructing Historical Experiences and Ways of Life by Alf Lüdtke; William Templer Jeux D'Échelles. La Micro-Analyse à L'Expérience. by Jacques Revel.
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  47.  9
    Kenneth Kunen & Dilip Raghavan (2009). Gregory Trees, the Continuum, and Martin's Axiom. Journal of Symbolic Logic 74 (2):712-720.
    We continue the investigation of Gregory trees and the Cantor Tree Property carried out by Hart and Kunen. We produce models of MA with the Continuum arbitrarily large in which there are Gregory trees, and in which there are no Gregory trees.
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  48. Gregory S. Kavka (1976). Eschatological Falsification: GREGORY S. KAVKA. Religious Studies 12 (2):201-205.
    In a well-known article, 1 John Hick argues that the proposition ‘God exists' is, in principle, verifiable but is not falsifiable. Essentially, his argument is that while no experience in this life could conclusively disprove the existence of the Christian God, certain experiences one might have in the after-life would conclusively verify the existence of the Christian God. In particular, he argues that post mortem experiences of Christ ruling in the Kingdom of God would constitute a verification of the existence (...)
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  49.  44
    Patrick Blackburn & Maarten Marx (2002). Remarks on Gregory's “Actually” Operator. Journal of Philosophical Logic 31 (3):281-288.
    In this note we show that the classical modal technology of Sahlqvist formulas gives quick proofs of the completeness theorems in [8] (D. Gregory, Completeness and decidability results for some propositional modal logics containing "actually" operators, Journal of Philosophical Logic 30(1): 57-78, 2001) and vastly generalizes them. Moreover, as a corollary, interpolation theorems for the logics considered in [8] are obtained. We then compare Gregory's modal language enriched with an "actually" operator with the work of Arthur Prior now (...)
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  50.  23
    James K. A. Smith (2011). Formation, Grace, and Pneumatology: Or, Where's the Spirit in Gregory's Augustine? Journal of Religious Ethics 39 (3):556-569.
    Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to "help imagine a better liberalism." This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a "motivation" for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I (...)
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