Search results for 'Harriet Erica Baber' (try it on Scholar)

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  1. Harriet Erica Baber (2008). The Multicultural Mystique: The Liberal Case Against Diversity. Prometheus Books.score: 870.0
    Introduction: is multiculturism good for anyone? -- Do people like their cultures? -- A philosophical prelude: what is multiculturalism? -- The costs of multiculturalism -- The diversity trap: why everybody wants to be an X -- White privilege and the asymmetry of choice -- Communities: respecting the establishment of religion -- Multiculturalism and the good life -- The cult of cultural self-affirmation -- Identity-making -- Identity politics: the making of a mystique -- Policy.
     
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  2. Harriet Baber (2008). The Experience Machine Deconstructed. Philosophy in the Contemporary World 15 (1):133-138.score: 240.0
    Nozick’s Experience Machine thought experiment is generally taken to make a compelling, if not conclusive, case against philosophical hedonism. I argue that it does not and, indeed, that regardless of the results, it cannot provide any reason to accept or reject either hedonism or any other philosophical account of wellbeing since it presupposes preferentism, the desire-satisfaction account of wellbeing. Preferentists cannot take any comfort from the results of such thought experiments because they assume preferentism and therefore cannot establish it. Neither (...)
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  3. Harriet Baber, Complicity.score: 240.0
    There appear to be at least two important disanalogies between the situation of women and that of racial and ethnic minorities whose members are generally regarded as paradigmatic victims of oppression. First, in the case of oppressed racial and ethnic minorities it is relatively easy to identify the oppressors and the policies which serve to keep the oppressed in their place; it is not so easy to determine who the oppressors of women are--surely men are not universally blameworthy--nor even to (...)
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  4. Harriet Baber (1994). The Market for Feminist Epistemology. The Monist 77 (4):403-423.score: 240.0
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  5. Harriet Baber, Feminism and Christian Ethics1 21.score: 240.0
    Currently a number of feminists in philosophy and religious studies as well as other academic disciplines have argued that policies, practices and doctrines assumed to be sexneutral are in fact male-biased. Thus, Rosemary Reuther, reflecting on the development of theology in the Judeo-Christian tradition suggests that the long-term exclusion of women from leadership and theological education has rendered the “official theological culture” repressive to women and dismissive of women’s experience: “To begin to take women seriously,” she notes, “will involve a (...)
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  6. Harriet Baber, The Gender Tax.score: 240.0
    I was an altar girl at St. Mary the Virgin, New York City–one of the first, in fact. In the mid‑70s, one of my friends approached the Rector and negotiated a deal: we women, who were interested in acolyting, would be allowed to serve at mass during the week, in street clothes, on the condition that we form and staff an altar guild.
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  7. Harriet Baber (1995). Choice, Preference and Utility: A Response to Sommers. Metaphilosophy 26 (4):402-412.score: 240.0
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  8. Harriet Baber, Abba, Father: Inclusive Language and Theological Salience.score: 240.0
    The use of “inclusive language” in Christian discourse poses the question of whether gender is theologically salient in the sense of either revealing theologically significant differences between men and women or prescribing different roles for them.
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  9. Harriet Baber (1990). Two Models of Preferential Treatment for Working Mothers. Public Affairs Quarterly 4 (4):323-334.score: 240.0
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  10. Harriet Baber, David Copp, David Depew, John Dupr, Reinaldo Elugardo, John Martin Fischer, Don Garrett, Richard Healey, Bernard W. Kobes & Bruce Landesman (unknown). The Papers in This Volume Are a Selection of the Papers Presented at the American Philosophical Association Pacific Division Meeting of 1994. The Papers Were Selected by the 1993-1994 Pacific Division Program Committee, Whose Members Include: Jean Hampton (Chair). [REVIEW] Philosophical Studies 77 (193):t995.score: 240.0
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  11. H. E. Baber (2010). Worlds, Capabilities and Well-Being. Ethical Theory and Moral Practice 13 (4):377 - 392.score: 30.0
    Critics suggest that without some "objective" account of well-being we cannot explain why satisfying some preferences is, as we believe, better than satisfying others, why satisfying some preferences may leave us on net worse off or why, in a range of cases, we should reject life-adjustment in favor of life-improvement. I defend a subjective welfarist understanding of well-being against such objections by reconstructing the Amartya Sen's capability approach as a preferentist account of well-being. According to the proposed account preference satisfaction (...)
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  12. H. E. Baber (2004). Is Homosexuality Sexuality? Theology.score: 30.0
    I argue on utilitarian grounds that while traditional constraints on heterosexual activity, including the prohibition of pre-marital sex and divorce may be justified by appeal to purely secular principles, no comparable prohibitions are justified as regards homosexual activity. Homosexuality is in this respect.
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  13. H. E. Baber (1987). How Bad Is Rape? Hypatia 2 (2):125 - 138.score: 30.0
    I argue that to be compelled to do routine work is to be gravely harmed. Indeed, that pink-collar work is a more serious harm to women (...)than rape. My purpose is to urge politically active feminists and feminist organizations to arrange their priorities accordingly and devote most of their resources to working for the elimination of sex segregation in employment. (shrink)
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  14. H. E. Baber (2007). Adaptive Preference. Social Theory and Practice 33 (1):105-126.score: 30.0
    I argue, first, that the deprived individuals whose predicaments Nussbaum cites as examples of "adaptive preference" do not in fact prefer the conditions of their lives to what we should regard as more desirable alternatives, indeed that we believe they are badly off precisely because they are not living the lives they would prefer to live if they had other options and were aware of them. Secondly, I argue that even where individuals in deprived circumstances acquire tastes for conditions that (...)
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  15. H. E. Baber, Parental Leave.score: 30.0
    Women in the labor force are at a disadvantage not only because of continuing discrimination in hiring and promotion, but because of factors extrinsic to the labor market hence adjusting conditions within the labor market will not completely eliminate women's disadvantage. Because, unlike most men, most women do not have spouses to take on the major responsibility of running their homes and caring for their children, the costs of working outside the home, particularly in a professional or managerial capacity, are (...)
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  16. H. E. Baber (2008). Trinity, Filioque and Semantic Ascent. Sophia 47 (2):149 - 160.score: 30.0
    It is difficult to reconcile claims about the Father's role as the progenitor of Trinitarian Persons with commitment to the equality of the persons, a problem that is especially acute for Social Trinitarians. I propose a metatheological account of the doctrine of the Trinity that facilitates the reconciliation of these two claims. On the proposed account, ‘Father’ is systematically ambiguous. Within economic contexts, those which characterize God's relation to the world, ‘Father’ refers to the First Person of the Trinity; within (...)
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  17. H. E. Baber & John Donnelly (1986). Thinking Clearly About Death. Philosophia 16 (1):79-93.score: 30.0
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  18. H. E. Baber, Freedom That Matters.score: 30.0
    Ideologues of the American Dream doctrine assume that state intervention aimed at providing social safety nets for citizens and reducing economic inequality, restricts freedom and undermines individual opportunity. This assumption is the result of empirical misinformation and, more fundamentally, a conceptual mistake. Robust empirical data indicate that economic equality, far from stifling initiative or undermining opportunity, is conducive to social mobility.
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  19. H. E. Baber, Eucharist as Icon.score: 30.0
    Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood as spatio-temporal proximity it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ wherever the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ (...)
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  20. H. E. Baber, Meet the Meat: So, Where's the Beef?score: 30.0
    Preferentism is the doctrine that "in deciding what is good and what is bad for a given individual, the ultimate criterion can only be his own wants and his own preferences." If preferentism is true then it would seem to follow that modifying a person's preferences so that they are satisfied by what is on offer should be as good as improving the circumstances of her life to satisfy her preferences. Our intuitive response to stories of life-adjustment through brainwashing, psychosurgery (...)
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  21. H. E. Baber (2001). Gender Conscious. Journal of Applied Philosophy 18 (1):53–63.score: 30.0
    members of minorities to divest themselves of features of their “identities” in order to approx- imate to a restrictive white male ideal which, they hold, should not be a requirement for fair treatment and social benefits. I argue that this concern is unwarranted and that “Integration” with respect to gender, as I shall understand it, is overall more conducive to the happiness of both men and women than what I shall call “Diversity”.
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  22. H. E. Baber (2013). Eucharist: Metaphysical Miracle or Institutional Fact? [REVIEW] International Journal for Philosophy of Religion 74 (3):333-352.score: 30.0
    Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood in this way it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ where the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ (...)
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  23. Zaheer Baber (2003). The Taming of Science and Technology Studies. Social Epistemology 17 (2 & 3):95 – 98.score: 30.0
    Discusses the use by several philosophers of the book "The Structure of Scientific Revolutions," by philosopher Thomas S. Kuhn, as an intellectual source for attacking the sociology of science proposed by Robert K. Merton and his students. Assertion by Kuhn that the philosophers attacking Merton had misconstructed his ideas; Sociology of Kuhnian sociology of science established by Steve Fuller.
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  24. H. E. Baber (2013). The Real Presence. Religious Studies 49 (1):19-33.score: 30.0
    The doctrine that Christ is really present in the Eucharist appears to entail that Christ's body is not only multiply located but present in different ways at different locations. Moreover, the doctrine poses an even more difficult meta-question: what makes a theological explanation of the Eucharist a account? Aquinas's defence of transubstantiation, perhaps the paradigmatic account, invokes Aristotelian metaphysics and the machinery of Scholastic philosophy. My aim is not to produce a of his analysis but rather to suggest a metaphysically (...)
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  25. H. E. Baber (1992). Almost Indiscernible Twins. Philosophy and Phenomenological Research 52 (2):365-382.score: 30.0
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  26. Zaheer Baber (2005). Underdog Epistemologies and the Muscular, Masculine of Science Hindutva. Social Epistemology 19 (1):93 – 98.score: 30.0
    The rise of chauvinist, bigoted and sectarian politics in India coincided with the critique and blanket dismissal of modern science by some Indian intellectuals. The elective affinities between these two developments and the larger global intellectual and politial context have been analyzed in great detail by Meera Nanda. This paper provides a critical examination and appreciation of the enormous intellectual and political significance of Nanda's work.
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  27. Zaheer Baber (2009). Review Symposium: Steve Fuller's The New Sociological Imagination: Introduction Steve Fuller, The New Sociological Imagination. London: Sage Publications, 2006. 240 Pp. [REVIEW] History of the Human Sciences 22 (2):110-114.score: 30.0
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  28. H. E. Baber (2008). The Experience Machine Deconstructed. Philosophy in the Contemporary World 15 (1):133-138.score: 30.0
    Nozick’s Experience Machine thought experiment is generally taken to make a compelling, if not conclusive, case against philosophical hedonism. I argue that it does not and, indeed, that regardless of the results, it cannot provide any reason to accept or reject either hedonism or any other philosophical account of wellbeing since it presupposes preferentism, the desire-satisfaction account ofwellbeing. Preferentists cannot take any comfort from the results of such thought experiments because they assume preferentism and therefore cannot establish it. Neither can (...)
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  29. H. E. Baber (1983). The Lifetime Language. Philosophical Studies 43 (1):139 - 146.score: 30.0
  30. Chris Baber (2010). Distributed Cognition at the Crime Scene. AI and Society 25 (4):423-432.score: 30.0
    The examination of a scene of crime provides both an interesting case study and analogy for consideration of Distributed Cognition. In this paper, Distribution is defined by the number of agents involved in the criminal justice process, and in terms of the relationship between a Crime Scene Examiner and the environment being searched.
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  31. H. E. Baber (2000). In Defence of Proselytizing. Religious Studies 36 (3):333-344.score: 30.0
    In Ethics in the Sanctuary, Margaret Battin argues that traditional evangelism, directed to promoting religious belief, practice, and affiliation, that is proselytizing, is morally questionable to the extent that it involves unwarranted paternalism in the interests of securing other-worldly benefits for potential converts. I argue that Christian evangelism is justified in order to make the this-worldly benefits of religious belief and practice available to everyone, to bring about an increase in religious affiliation for the purpose of providing a more supportive (...)
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  32. H. E. Baber (1989). The Ethics of Dwarf-Tossing. International Journal of Applied Philosophy 4 (4):1-5.score: 30.0
  33. H. E. Baber (1989). Berkeley and the Tattletale's Paradox. Idealistic Studies 19 (1):79-82.score: 30.0
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  34. H. E. Baber (1998). Rethinking Identity and Metaphysics. International Philosophical Quarterly 38 (3):338-339.score: 30.0
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  35. H. E. Baber (1987). What Women Want. Journal of Applied Philosophy 4 (1):57-64.score: 30.0
  36. H. E. Baber (1999). Abba, Father. Faith and Philosophy 16 (3):423-432.score: 30.0
    Questions about the use of “inclusive language” in Christian discourse are trivial but the discussion which surrounds them raises an exceedingly important question, namely that of whether gender is theologically salient-whether Christian doctrine either reveals theologically significant differences between men and women or prescribes different roles for them. Arguably both conservative support for sex roles and allegedly progressive doctrines about the theological significance of gender, race, ethnicity and sexual orientation are contrary to the radical teaching of the Gospel that in (...)
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  37. H. E. Baber, Access to Information: The Virtuous and Vicious Circles of Publishing.score: 30.0
    In Spring 2008 I went textbook-free. I linked all and only the readings for my Contemporary Analytic Philosophy course to the class website, along with powerpoints, handouts and external links to online resources.
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  38. H. E. Baber (2012). Dilemmas of Multiculturalism. The Monist 95 (1):3-16.score: 30.0
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  39. H. E. Baber (1986). Alvin Plantinga. International Philosophical Quarterly 26 (3):301-303.score: 30.0
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  40. H. E. Baber & Denise Dimon (eds.) (2013). Globalization and International Development: The Ethical Issues. Broadview Press.score: 30.0
    This new anthology offers a wide selection of readings addressing the contemporary moral issues that arise from the division between the Global North and South—“the problem of the color-line” that W.E.B. Du Bois identified at the beginning of the twentieth century and which, on a scale that Du Bois could not have foreseen, is the problem of the twenty-first. The book is interdisciplinary in scope. In addition to standard topical essays in ethical theory by philosophers such as Anthony Appiah, Martha (...)
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  41. H. E. Baber (2003). Native Wisdom. The Philosophers' Magazine 24 (24):23-24.score: 30.0
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  42. Zaheer Baber (2002). Orientalism, Occidentalism, Nativism: The Culturalist Quest for Indigenous Science and Knowledge. The European Legacy 7 (6):747-758.score: 30.0
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  43. Zaheer Baber (1992). Sociology of Scientific Knowledge. Theory and Society 21 (1):105-119.score: 30.0
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  44. H. E. Baber (2002). Sabellianism Reconsidered. Sophia 41 (2):1-18.score: 30.0
    Sabellianism, the doctrine that the Persons of the Trinity are roles that a single divine being plays either simultaneously or successively, is commonly thought to entail that the Father is the Son. I argue that there is at least one version of Sabellianism that does not have this result and meets the requirements for a minimally decent doctrine of the Trinity insofar as it affirms that each Person of the Trinity is God and that the Trinity of Persons is God (...)
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  45. H. E. Baber (2006). Whatever Floats Your Boat. The Philosophers' Magazine 33 (33):33-36.score: 30.0
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  46. H. E. Baber (2006). Whatever Floats Your Boat.. The Philosophers' Magazine 33:33-36.score: 30.0
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  47. Ritvo Harriet (1995). Categories. Social Research 62 (3):419-420.score: 30.0
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  48. Michael J. Almeida, Maria Rosa Antognazza, Kim Atkins, Catriona Mac-Kenzie, Randall E. Auxier, Phillip S. Seng, Desmond Avery & H. E. Baber (2009). Books for Review and for Listing Here Should Be Addressed to David Boersema, Review Editor, Department of Philosophy, Pacific University, Forest Grove, Oregon 97116. Teaching Philosophy 32 (4):427.score: 30.0
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