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James F. Keenan [27]John P. Keenan [19]Julian Paul Keenan [18]James G. Keenan [7]
John Keenan [6]James Keenan [5]Janice M. Keenan [5]J. P. Keenan [3]

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Profile: James Keenan
  1.  98
    James F. Keenan (forthcoming). Book Review: What Did Jesus Mean? Explaining the Sermon on the Mount and the Parables in Simple and Universal Human Concepts. [REVIEW] Interpretation 57 (2):216-216.
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  2.  6
    Lucina Q. Uddin, Marco Iacoboni, Claudia Lange & Julian Paul Keenan (2007). The Self and Social Cognition: The Role of Cortical Midline Structures and Mirror Neurons. Trends in Cognitive Sciences 11 (4):153-157.
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  3.  68
    Todd E. Feinberg & Julian Paul Keenan (2005). Where in the Brain is the Self? Consciousness and Cognition 14 (4):671-678.
    Localizing the self in the brain has been the goal of consciousness research for centuries. Recently, there has been an increase in attention to the localization of the self. Here we present data from patients suffering from a loss of self in an attempt to understand the neural correlates of consciousness. Focusing on delusional misidentification syndrome , we find that frontal regions, as well as the right hemisphere appear to play a significant role in DMS and DMS related disorders. These (...)
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  4.  38
    Randi L. Sims & John P. Keenan (1998). Predictors of External Whistleblowing: Organizational and Intrapersonal Variables. [REVIEW] Journal of Business Ethics 17 (4):411-421.
    Research on whistleblowing has not yet provided a finite set of variables which have been shown to influence an employee's decision to report wrongdoing. Prior research on business ethics suggests that ethical business decisions are influenced by both organizational as well as intrapersonal variables. As such, this paper attempts to predict the decision to whistleblow using organizational and intrapersonal variables. External whistleblowing was found to be significantly related to supervisor support, informal policies, gender, and ideal values. External whistleblowing was not (...)
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  5.  6
    James F. Keenan (2010). A History of Catholic Moral Theology in the Twentieth Century: From Confessing Sins to Liberating Consciences. Continuum.
    Background -- The moral manualists -- Initiating reform : Odon Lottin -- Retrieving Scripture and charity : Fritz Tillman and Gérard Gilleman -- Synthesis : Bernard Häring -- The neo-manualists -- New foundations for moral reasoning, 1970-89 -- New foundations for a theological anthropology, 1980-2000 -- Toward a global discourse on suffering and solidarity -- Afterword: The encyclicals of Pope Benedict XVI.
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  6.  31
    A. A. Tavakoli, John P. Keenan & B. Cranjak-Karanovic (2003). Culture and Whistleblowing an Empirical Study of Croatian and United States Managers Utilizing Hofstede's Cultural Dimensions. Journal of Business Ethics 43 (1-2):49 - 64.
    Leaders and managers of today''s multinational corporations face a plethora of problems and issues directly attributable to the fact that they are operating in an international context. With work-sites, plants and/or customers based in another country, or even several countries, representing a vast spectrum of cultural differences, international trade and offshore operations, coupled with increased globalisation in respect to political, social and economic realities, contribute to new dilemmas that these leaders must deal with. Not the least of these being a (...)
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  7.  12
    David L. Mclain & John P. Keenan (1999). Risk, Information, and the Decision About Response to Wrongdoing in an Organization. Journal of Business Ethics 19 (3):255 - 271.
    Response to wrongdoing is modeled as a decision process in an organizational context. The model is grounded in theory of risk, ambiguity, and informational influences on decision making. Time pressure, inadequate information and coworker influences are addressed. Along the way, a handful of propositions are provided which emphasize influences on the actual choice between response options.
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  8.  7
    Julian Paul Keenan, Mark A. Wheeler, Gordon G. Gallup & Alvaro Pascual-Leone (2000). Self-Recognition and the Right Prefrontal Cortex. Trends in Cognitive Sciences 4 (9):338-344.
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  9. A. Assad Tavakoli, John P. Keenan & B. Cranjak-Karanovic (2003). Culture and Whistleblowing an Empirical Study of Croatian and United States Managers Utilizing Hofstede's Cultural Dimensions. Journal of Business Ethics 43 (1-2):49-64.
    Leaders and managers of today's multinational corporations face a plethora of problems and issues directly attributable to the fact that they are operating in an international context. With worksites, plants and/or customers based in another country, or even several countries, representing a vast spectrum of cultural differences, international trade and offshore operations, coupled with increased globalisation in respect to political, social and economic realities, contribute to new dilemmas that these leaders must deal with. Not the least of these being a (...)
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  10.  25
    Julian Paul Keenan, Jennifer Rubio, Connie Racioppi, Amanda Johnson & Allyson Barnacz (2005). The Right Hemisphere and the Dark Side of Consciousness. Cortex. Special Issue 41 (5):695-704.
  11.  27
    Todd E. Feinberg & Julian Paul Keenan (eds.) (2005). The Lost Self: Pathologies of the Brain and Identity. Oxford University Press.
    This fascinating volume will be invaluable to neuroscientists, psychologists, psychiatrists, neurologists, and philosophers of mind, and to their students and ...
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  12.  4
    Daniel Harrington & James F. Keenan (2005). Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology. Sheed & Ward.
    Answering the call of the Second Vatican Council for moral theology to 'draw more fully on the teaching of Holy Scripture, ' the authors examine the virtues that both flow from Scripture and provide a lens by which to interpret Scripture.
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  13. Diana Fritz Cates, Pamela M. Hall, G. Simon Harak, James F. Keenan, Daniel Mark Nelson & Paul J. Waddell (1998). Choosing to Feel: Virtue, Friendship, and Compassion for Friends. Journal of Religious Ethics 26 (1):189-215.
    We are currently seeing a revival of interest in Aquinas's moral thought among Christian ethicists, both Protestant and Catholic. Although recent studies of his moral thought have touched on a number of topics, the majority of these have focused on his account of the virtues and their place in the Christian life. Probing the questions of the relation of virtue and law, the role of reason and will, and the place of the passions in Aquinas's moral theology, I will examine (...)
     
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  14.  19
    Julian Paul Keenan, Mark A. Wheeler & Michael Ewers (2003). The Neural Correlates of Self-Awareness and Self-Recognition. In Tilo Kircher & Anthony S. David (eds.), The Self in Neuroscience and Psychiatry. Cambridge University Press 166-179.
  15. Gadjin Nagao, John P. Keenan & Peter Della Santina (1992). The Foundational Standpoint of Mādhyamika Philosophy. Philosophy East and West 42 (1):187-190.
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  16.  12
    Courtney S. Campbell, Lauren A. Clark, David Loy, James F. Keenan, Kathleen Matthews, Terry Winograd & Laurie Zoloth (2007). The Bodily Incorporation of Mechanical Devices: Ethical and Religious Issues. Cambridge Quarterly of Healthcare Ethics 16 (2):229-239.
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  17.  2
    Donald T. Stuss, R. Shayna Rosenbaum, Sarah Malcolm, William Christiana & Julian Paul Keenan (2005). The Frontal Lobes and Self-Awareness. In Todd E. Feinberg & Julian Paul Keenan (eds.), The Lost Self: Pathologies of the Brain and Identity. Oxford University Press 50-64.
  18.  1
    J. P. Keenan (2001). A Thing Done Well. A Reply to Dr. Antti RevonsuosCan Functional Brain Imaging Discover Consciousness in the Brain? Journal of Consciousness Studies 8 (3):31-33.
    Transcranial Magnetic Stimulation is a technique that may aid researchers in their attempts to elucidate the underlying brain functions involved in consciousness. By employing TMS along with other neuroimaging methods and case studies, researchers may be aided in addressing their various hypotheses. Employing the ‘brain as mobile’ analogy, it may be possible to determine the individual contributions of single elements of the brain without upsetting the overall balance.
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  19. James Keenan (2002). The Virtue of Prudence. In Stephen J. Pope (ed.), The Ethics of Aquinas.
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  20.  10
    Ricardo E. Carrión, Julian P. Keenan & Natalie Sebanz (2010). A Truth That’s Told with Bad Intent: An ERP Study of Deception. Cognition 114 (1):105-110.
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  21. Daniel Harrington & James F. Keenan (2002). Jesus and Virtue Ethics: Building Bridges Between New Testament Studies and Moral Theology. Sheed & Ward.
    Answering the call of the Second Vatican Council for moral theology to 'draw more fully on the teaching of Holy Scripture,' the authors examine the virtues that both flow from Scripture and provide a lens by which to interpret Scripture. By remaining true to both the New Testament's emphasis on the human response to God's gracious activity in Jesus Christ and to the ethical needs and desires of Christians in the twenty-first century, the authors address key topics such as discipleship, (...)
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  22.  23
    James F. Keenan (1989). Prophylactics, Toleration, and Cooperation. International Philosophical Quarterly 29 (2):205-220.
  23.  4
    John P. Keenan (1986). Book Review: Robert E. Morrell, Sand and Pebbles (Shasekishū): The Tales of Mujū Ichien, A Voice for Pluralism in Kamakura Buddhism. [REVIEW] Japanese Journal of Religious Studies 13 (4):337-355.
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  24.  2
    James F. Keenan (2005). How Scripture is to Be Performed in Bioethics? Medicine, Health Care and Philosophy 7 (3):345-346.
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  25.  4
    Harold Kasimow, John P. Keenan & Linda Klepinger Keenan (2005). Frederick J. Streng Book Award: An Interview with Harold Kasimow, John Keenan, and Linda Keenan. Buddhist-Christian Studies 25 (1):205-207.
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  26.  17
    James F. Keenan (1991). Introduction to Christian Ethics. Thought: A Journal of Philosophy 66 (4):416-417.
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  27.  8
    James Deese, Richard S. Lazarus & James Keenan (1953). Anxiety, Anxiety Reduction, and Stress in Learning. Journal of Experimental Psychology 46 (1):55.
  28.  5
    John P. Keenan (2005). A Mahayana Theology of the Real Presence of Christ in the Eucharist. Buddhist-Christian Studies 24 (1):89-100.
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  29.  5
    Mary E. Pritchard & Janice M. Keenan (1999). Memory Monitoring in Mock Jurors. Journal of Experimental Psychology: Applied 5 (2):152.
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  30.  12
    James F. Keenan (1992). Virtue Ethics. Thought: A Journal of Philosophy 67 (2):113-114.
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  31.  5
    Kevin Guise, Karen Kelly, Jennifer Romanowski, Kai Vogeley, Steven M. Platek, Elizabeth Murray & Julian Paul Keenan (2007). The Anatomical and Evolutionary Relationship Between Self-Awareness and Theory of Mind. Human Nature 18 (2):132-142.
    Although theories that examine direct links between behavior and brain remain incomplete, it is known that brain expansion significantly correlates with caloric and oxygen demands. Therefore, one of the principles governing evolutionary cognitive neuroscience is that cognitive abilities that require significant brain function (and/or structural support) must be accompanied by significant fitness benefit to offset the increased metabolic demands. One such capacity is self-awareness (SA), which (1) is found only in the greater apes and (2) remains unclear in terms of (...)
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  32.  1
    John P. Keenan (1989). ""Spontaneity in Western Martial Arts: A Yogācāra Critique of" Mushin"(No-Mind). Japanese Journal of Religious Studies 16 (4):285-298.
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  33.  6
    James F. Keenan (2010). Virtue, Grace and the Early Revisionists of the Twentieth Century. Studies in Christian Ethics 23 (4):365-380.
    Roman Catholic theological ethics went through a period of enormous transition in the twentieth century, abandoning its classic textbooks, the so-called ‘moral manuals’, which were centered on sins derived from the Decalogue and developing a more integrated ‘revisionist’ moral theology that depended on both systematic and ascetical theology. In terms of grace and virtue, the former moved from its peripheral connection to the sacraments to becoming the very foundation of the moral life, while the latter went from being the subject (...)
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  34.  2
    James F. Keenan (1991). The Examined Life. International Philosophical Quarterly 31 (3):376-377.
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  35.  1
    James F. Keenan (2013). A Summons to Promote Professional Ethics in the Academy. Journal of the Society of Christian Ethics 33 (1):169-184.
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  36.  1
    Janice M. Keenan (1983). The Semantic–Syntactic Distinction in Story Grammars. Behavioral and Brain Sciences 6 (4):601.
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  37.  3
    Maria Aggestam & James Keenan (2007). “Contraversations” Constructing Conflicts Lessons From a Town-Gown Controversy. Business and Society 46 (4):429-456.
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  38.  11
    J. F. Keenan (1999). “Whose Perfection is It Anyway?”: A Virtuous Consideration of Enhancement. Christian Bioethics 5 (2):104-120.
    Discussions of genetic enhancements often imply deep suspicions about human desires to manipulate or enhance the course of our future. These unspoken assumptions about the arrogance of the quest for perfection are at odds with the normally hopeful resonancy we find in contemporary theology. The author argues that these fears, suspicions and accusations are misplaced. The problem lies not with the question of whether we should pursue perfection, but rather what perfection we are pursuing. The author argues that perfection, properly (...)
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  39.  3
    John P. Keenan (1990). The Mystique of Martial Arts: A Response to Professor McFarlane. Japanese Journal of Religious Studies 17 (4):421-432.
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  40.  3
    Dorothy J. Crawford, J. G. Keenan & J. C. Shelton (1979). Tebtunis Paryri Iv. Journal of Hellenic Studies 99:221.
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  41.  10
    Courtney S. Campbell, Lauren A. Clark, David Loy, James F. Keenan, Kathleen Matthews, Terry Winograd & Laurie Zoloth (2007). The Bodily Incorporation of Mechanical Devices: Ethical and Religious Issues. Cambridge Quarterly of Healthcare Ethics 16 (3):268-280.
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  42.  3
    John P. Keenan (forthcoming). Emptiness as a Paradigm for Understanding World Religions. Buddhist-Christian Studies.
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  43.  3
    F. James & J. F. Keenan (1995). "Help Must First Come From the Divine:" A Response to Fr. George Eber's Claim of the so-Called Incommensurability of Orthodox and Non-Orthodox Christian Bioethics. Christian Bioethics 1 (2):153-160.
    Orthodox bioethics is distinctive in how it reflects on issues in bioethics. This distinctiveness is found in the relationship of spirituality and liturgy to ethics. Eber's essay, however, treats the distinctiveness as absolute uniqueness. In so focusing on the incommensurability of Orthodox bioethics Eber fails to tell his reader what Orthodox bioethics is about. Furthermore, his description of Western Christian ethics is seriously inaccurate.
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  44.  3
    Julian Paul Keenan, Mark A. Wheeler, Gordon G. Gallup & Alvaro Pascual-Leone (2000). Box 1. Self-Awareness and the Mirror Test. Trends in Cognitive Sciences 4 (9):338-344.
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  45. Sarah Malcolm & Julian Paul Keenan (2003). My Right I: Deception Detection and Hemispheric Differences in Self-Awareness. Social Behavior and Personality 31 (8):767-772.
  46.  11
    Julian Paul Keenan & Mark A. Wheeler (2001). Elucidation of the Brain Correlates of Cognitive Empathy and Self-Awareness. Behavioral and Brain Sciences 25 (1):40-41.
    Self-awareness is thought to be tied to processes of higher-order perspective taking including empathy. These abilities appear to be reserved for humans, great apes, and possibly, dolphins. Recent examinations reveal that both self-awareness and empathy may have origins in the right hemisphere. It is possible that, as in language, lateralization plays a key role in the development of higher-order perspective taking and self-awareness.
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  47.  2
    James J. Keenan (1968). Some Effects of Rhythmic Distraction Upon Rhythmic Sensori-Motor Performance. Journal of Experimental Psychology 77 (3p1):440.
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  48.  6
    James F. Keenan (1988). Taking Aim at the Principle of Double Effect. International Philosophical Quarterly 28 (2):201-205.
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  49.  1
    James G. Keenan (2014). Andrew Monson, From the Ptolemies to the Romans. Klio 96 (2):719-723.
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  50.  3
    John P. Keenan (2002). A Mahayana Theology of Salvation History. Buddhist-Christian Studies 22 (1):139-147.
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