Search results for 'Hugh Compston' (try it on Scholar)

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  1.  12
    Hugh Compston (2008). The Future of Public Policy. World Futures 64 (1):43 – 59.
    This article reports the results of research that uses policy network theory and advocacy coalition theory to deduce the implications for the future of public policy in EU Member States of king trends: all those technological, economic, environmental, and social trends that can be empirically verified, affect the lives of large numbers of people and are expected by relevant experts to continue for at least the next 20 years. The resulting policy implications can be summarized as more assertive security policies, (...)
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  2. Hugh Compston (2012). Climate Clever: How Governments Can Tackle Climate Change (and Still Win Elections). Routledge.
    Getting to grips with the problem -- Just do it -- Persuasion -- Political exchange -- Changing the terms of political exchange -- The way ahead.
     
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  3.  2
    Bredin Hugh (1972). Book Reviews. [REVIEW] British Journal of Aesthetics 12 (1):88-90.
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  4.  88
    Michael Gorman (2003). Hugh of Saint Victor. In Noone Gracia (ed.), The Blackwell Companion to Philosophy in the Middle Ages. Blackwell
    An overview of Hugh’s thought, focusing on philosophical issues. Specifically it gives a summary of his overall vision; the sources he worked from; his understanding of: the division of the science, biblical interpretation, God, creation, providence and evil, human nature and ethics, salvation; and his spiritual teachings.
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  5.  6
    Alberto Oscar Cupani (2010). Valores e atividade científica, de Hugh Lacey. Principia 2 (2):281-290.
    Normal 0 21 false false false MicrosoftInternetExplorer4 Review of: Lacey, Hugh. Valores e atividade científica /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;}.
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  6. Eileen C. Sweeney (1995). Hugh of St. Victor: The Augustinian Tradition of Sacred and Secular Reading Revised. In Edward D. English (ed.), Reading and Wisdom: The De Doctrina Christiana of Augustine in the Middle Ages. University of Notre Dame Press 61-83.
  7. Peter Byrne (2012). The Many Worlds of Hugh Everett Iii: Multiple Universes, Mutual Assured Destruction, and the Meltdown of the Nuclear Family. Oxford University Press.
    It may take many decades for mathematical progress to be matched by philosophical understanding. Hugh Everett proposed that we not search for remedies for the implausible "collapse of the wave function" by changing the mathematics of the Schrödinger equation , but instead just look hard at what would be predicted if we let the equations show us how they think Nature behaves. Now, over 50 years later, there is a strong effort to do just that, but the broad picture (...)
     
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  8. Hugh J. Silverman (1980). Hugh J. Silverman — From Utopia/Dystopia to Heterotopia: An Interpretive Topology. Philosophy and Social Criticism 7 (2):170-182.
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  9.  73
    Hugh Maccoll (1905). Hugh MacColl: Existential Import of Propositions. Mind 14 (3):401-402.
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  10.  42
    Alex Voorhoeve (2010). Review of Hugh LaFolette: The Practice of Ethics. [REVIEW] Social Choice and Welfare 34:497-501.
    A review of Hugh LaFolette's Practical Ethics.
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  11.  14
    William F. Vallicella (2014). Hugh McCann on the Implications of Divine Sovereignty. American Catholic Philosophical Quarterly 88 (1):149-161.
    This review article summarizes and in part criticizes Hugh J. McCann’s detailed elaboration of the consequences of the idea that God is absolutely sovereign and thus unlimited in knowledge and power in his 2012 Creation and the Sovereignty of God. While there is much to agree with in McCann’s treatment, it is argued that divine sovereignty cannot extend as far as he would like to extend it. The absolute lord of the natural and moral orders cannot be absolutely sovereign (...)
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  12.  9
    Michael Astroh, Ivor Grattan-Guinness & Stephen Read (2001). A Survey of the Life of Hugh MacColl (1837-1909). History and Philosophy of Logic 22 (2):81-98.
    The Scottish logician Hugh MacColl is well known for his innovative contributions to modal and nonclassical logics. However, until now little biographical information has been available about his academic and cultural background, his personal and professional situation, and his position in the scientific community of the Victorian era. The present article reports on a number of recent findings.
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  13.  10
    Peter S. Dillard (2014). Removing the Mote in the Knower's Eye: Education and Epistemology in Hugh of St. Victor's Didascalicon. Heythrop Journal 55 (2):203-215.
    The Didascalicon of Hugh of St. Victor encourages the study of many disciplines in order for the soul to acquire knowledge that aids in the restoration of human nature. However, according to Hugh's epistemology much of the acquired knowledge depends upon sensory qualities internalized as images which distract the soul and cause it to degenerate from its original unity. This essay explores the tension between Hugh's educational optimism and Hugh's epistemological pessimism. After considering and rejecting (...)
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  14.  3
    Mark J. Clark (2007). Stephen Langton and Hugh of St. Cher on Peter Comestor'sHistoria Scholastica. Recherches de Theologie Et Philosophie Medievales 74 (1):63-117.
    In this article, I explore preliminarily whether Peter Comestor’s Historia scholastica was well suited to extended theological inquiry. After providing a brief introduction to Comestor’s method to acquaint the reader with the literary character of the History, I turn my attention to the use by Stephen Langton and Hugh of St. Cher, two prominent commentators on the History, of source material that Comestor himself used in composing the History. I pay particular attention to the Lombard’s Sentences, the most important (...)
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  15.  3
    Luís F. S. Nascimento (2011). A figura de Voltaire – Hugh Blair e a arte de escrever história. Doispontos 8 (1).
    O presente texto procura entender as razões que levaram o filósofo e crítico escocês Hugh Blair a tomar Voltaire como um modelo para o historiador moderno. Inicia-se o estudo com uma breve exposição de alguns elementos da concepção de história no pensamento voltairiano e então se passa à consideração que o autor britânico faz deles. The present text aims to understand the reasons that took the Scottish philosopher and critic Hugh Blair to take Voltaire as a model to (...)
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  16.  3
    Angelika Krebs (2013). Nicht wie das Vieh, das auf derselben Wiese weidet. Freundschaft und Liebe bei Aristoteles und Hugh La Follette. Areté. Revista de Filosofía 11 (1-2):483-506.
    Should justice rule in close personal relationships, for example in the giving and taking between the sexes? Orare these relationships beyond justice? This paper defends the feminist call for justice (even) in close personal relationships against a common objection raised, among others, by Hugh LaFollette in 1996. According to this objection the call for justice undermines love; it tums close personal relationships into self-interested exchange relationships.
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  17. Hugh Lafqllette, Hugh Lafqllette.
    Wheeler, Stark, and Stell have raised many interesting briefly expand on, the proposal I offered in the original points concerning gun control that merit extended treat- paper.' ment. Here, however, I will focus only on two. I wiII then In earlier papers and also in this symposium, Wheeler argues that ov,ming arms is defensible as a means of resisting governmental assaults against indivicluals. If only governments have guns, he argues, then a gover'n- ment gone bad can easily oppress its citizens. (...)
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  18.  3
    Peter Ghosh (2011). Hugh Trevor-Roper and the History of Ideas. History of European Ideas 37 (4):483-505.
    A wave of recent publication connected to Hugh Trevor-Roper offers cause to take stock of his life and legacy. He is an awkward subject because his output was so protean, but a compelling one because of his significance for the resurgence of the history of ideas in Britain after 1945. The article argues that the formative period in Trevor-Roper's life was 1945?57, a period curiously neglected hit her to. It was at this time that the pioneered a history of (...)
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  19.  6
    Hugh Malafry (1998). The Quiet Voices of Old: A Book Review by Hugh Malafry. [REVIEW] Journal of Mass Media Ethics 13 (1):60-62.
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  20.  6
    Hugh Malafry (1998). Book Review: The Quiet Voices of Old: A Book Review by Hugh Malafry. [REVIEW] Journal of Mass Media Ethics 13 (1):60 – 62.
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  21.  2
    Shahid Rahman (1997). Hugh Maccoll: Eine Bibliographische Erschließung Seiner Hauptwerke Und Notizen Zu Ihrer Rezeptionsgeschichte. History and Philosophy of Logic 18 (3):165-183.
    The work of Hugh MacColl (1837?1909) suffered the same fate after his death as before it:despite being vaguely alluded to and in part even commended, on the whole it has remained an unknown quantity. Even worse, those of his ideas which have played a decisive role in the history of logic have been credited to his successors; this is especially the case with the definition of strict implication and the first formal development of formal modal logic. This paper takes (...)
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  22. Hester Goodenough Gelber (1984). I Cannot Tell a Lie. Hugh Lawton's Critique of Ockham on Mental Language. Franciscan Studies 44:141-179.
    The article describes the evolution of Ockham's theory of mental language and its impact on three of his dominican contemporaries at oxford: Hugh Lawton, William Crathorn and Robert Holcot, and its impact at Paris on the works of Gregory of Rimini and Pierre d'Ailly. Hugh Lawton's critical response to Ockham relied on a liar-like paradox to show that mental language would preclude the ability to lie. Crathorn devised an alternative to Ockham's theory in reaction, whereas Holcot defended Ockham's (...)
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  23. Patrick Healy (2006). The Polemical Use of Scripture in the Chronicle of Hugh of Flavigny. Recherches de Theologie Et Philosophie Medievales 73 (1):1-36.
    This article deals with the exegetical method of Hugh of Flavigny, a Lotharingian monk who composed a world chronicle between c. 1085 and 1102. The second half of Hugh’s work was composed in defence of Pope Gregory VII , whose programme of reform and death in exile was the object of much contemporary debate. In his defence of Gregory’s pontificate, Hugh — like many pro-papal writers — had recourse to a polemical interpretation of Scripture that had three (...)
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  24. Christopher J. McDonough (1986). Hugh Primas 18: A Poetic Glosula on Amiens, Reims, and Peter Abelard. Speculum 61 (4):806-835.
    The poem numbered 18 in the collection known as the Oxford poems was written a little before the middle of the twelfth century. Composed in rhyming octosyllabic verse, the poem has three parts. It begins by praising the bishop and clergy of Amiens for an act of charity on behalf of the destitute poet. It continues with a celebration of the cathedral school of Reims under Master Alberic. It concludes with a biting attack upon an anonymous teacher who is unfit (...)
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  25.  2
    Paul Rorem (2009). Hugh of Saint Victor. OUP Usa.
    Hugh of Saint Victor was an incredibly influential philosopher and theologian in 10th century France-his eloquence and writing earning him fame exceeding even that of St. Bernard. Yet despite his medieval celebrity, Hugh remains incredibly understudied in contemporary academica. Paul Rorem offers a basic introduction to Hugh's theology, through a comprehensive survey of his works. Drawing his evidence not only from Hugh's own descriptions of his work but from the earliest manuscript traditions of his writings, Rorem (...)
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  26. Thomas Bénatouïl, Emanuele Maffi, Franco Trabattoni, Kurt Flasch, Michael L. Frazer, Paul R. Goldin, Ancient Philosophies & Berkeley-Los Angeles (2011). Ademollo, Francesco. The Cratylus of Plato: A Commentary. Cambridge-New York: Cambridge University Press, 2011. Pp. Xx+ 538. Cloth, $140.00. Baxter, Hugh. Habermas: The Discourse of Law and Philosophy. Justice: Profiles in Legal Theory. Stanford: Stanford Law Books, 2011. Pp. Ix+ 335. Cloth, $60.00. [REVIEW] Journal of the History of Philosophy 49 (4):511-513.
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  27.  95
    Tim Rowse (1987). Methodism Defended, or Will the Australian Middle Class Recover the Radicalism of the Menzies Years? Hugh Stretton, Political Essays (Melbourne, Georgian House, 1987). Thesis Eleven 18 (1):187-198.
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  28.  95
    Pat O'Malley (1983). Reviews : Hugh Collins, Marxism and Law, (Clarendon Press, Oxford, 1982), Pp. 159. Thesis Eleven 7 (1):182-185.
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  29.  87
    Rudolph Gerber (1997). Holmes and Frankfurter: Their Correspondence 1912–1934. Edited by Robert Mennel and Christine L. Compston. University Press of New England (1996). [REVIEW] American Journal of Jurisprudence 42 (1):331-335.
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  30. Morris Davis (1969). Hugh Wilson's Twenty-Two Identical Letters. Ethics 80 (1):53-55.
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  31. Douglas Dunsmore Daye (1972). Memorial Tribute to Richard Hugh Robinson, 1926-1970. Philosophy East and West 22 (3):291-296.
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  32.  6
    Paul Gould (2013). Creation and the Sovereignty of God, by Hugh J. McCann. Faith and Philosophy 30 (3):361-364.
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  33. Stephen Mumford (2001). Book Review. Is Science Value Free? Values and Scientific Understanding by Hugh Lacey. [REVIEW] Mind 110 (438):495-497.
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  34.  52
    Marcos Olivera (2000). 'A Epistemologia Engajada de Hugh Lacey II' - Estudo Crítico de 'Is Science Value Free? Values and Scientific Understanding' (Hugh Lacey). Manuscrito 23 (1).
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  35.  90
    B. Stiltner (2007). Book Review: Brian Wicker and Hugh Beach (Eds.), Britain's Bomb: What Next? (London: SCM Press, 2006). Xii + 212 Pp. 12.99 (Pb), ISBN 978 0 334 04096. [REVIEW] Studies in Christian Ethics 20 (3):446-448.
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  36.  12
    Terri Brint Joseph (1982). London as Pre-Text for Eliot's The Waste Land and Pound's Hugh Selwyn Mauberly. Semiotics:379-388.
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  37. L. E. Rich (2012). Review of The Church of Scientology: A History of a New Religion, by Hugh B. Urban. [REVIEW] Journal of Bioethical Inquiry 9 (4).
     
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  38.  87
    Mary Tiles (2000). Hugh Lacey is Science Value Free? Values and Scientific Understanding. British Journal for the Philosophy of Science 51 (4):953-955.
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  39.  89
    Alexander Nehamas (2001). Socratic Wisdom: The Model of Knowledge in Plato's Early Dialogues. Hugh H. Benson. Mind 110 (439):717-721.
  40.  8
    Walter H. Principe (1962). Report of a Thesis Recently Defended at the Pontifical Institute of Mediaeval Studies: The Theology of the Hypostatic Union in the Early Thirteenth Century: The Doctrines of William of Auxerre, Alexander of Hales, Hugh of Saint-Cher and Philip the Chancellor. Mediaeval Studies 24 (1):392-394.
  41.  79
    Lawrence E. Frisch (1982). On Licentious Licensing: A Reply to Hugh LaFollette. Philosophy and Public Affairs 11 (2):173-180.
  42.  7
    C. J. McDonough (1994). Hugh Primas's Bilingual Poem 16. Mediaeval Studies 56 (1):247-278.
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  43.  33
    P. B. Wood (1986). David Hume on Thomas Reid's an Inquiry Into the Human Mind, on the Principles of Common Sense: A New Letter to Hugh Blair From July 1762. Mind 95 (380):411-416.
  44.  7
    J. J. Gaine (1957). Hugh of St. Victor. Philosophical Studies 7:232-233.
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  45.  2
    Volker Peckhaus (1998). Hugh MacColl and the German Algebra of Logic. Nordic Journal of Philosophical Logic 3:17-34.
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  46.  3
    Paul Rorem (2008). The Early Latin Dionysius: Eriugena and Hugh of St. Victor. Modern Theology 24 (4):601-614.
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  47.  6
    Daniel J. Bellew (1935). Hugh James Rose and the Anglican Revival. Thought: A Journal of Philosophy 9 (4):533-549.
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  48.  6
    Christopher J. McDonough (2005). Hugh Metel and the Floridus Aspectus of Peter Riga (Staatsbibhothek Zu Berlin-Preußischer Kulturbesitz Phillipps 1694). Mediaeval Studies 67 (1):27-74.
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  49.  6
    Walter H. Principe (1963). Hugh of Saint-Cher's Stockholm" Gloss on the Sentences": An Abridgment Rather Than a First Redaction. Mediaeval Studies 25 (1):372-376.
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  50.  17
    William F. Vallicella (forthcoming). Hugh McCann on the Implications of Divine Sovereignty in Advance. American Catholic Philosophical Quarterly.
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