Search results for 'Jack Cahill' (try it on Scholar)

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  1.  3
    Aviezer Tucker, Alba Maria Ruibal, Jack Cahill & Farrah Brown (2004). The New Politics of Property Rights. Critical Review 16 (4):377-403.
    Abstract Philosophical defenses of property regimes can be classified as supporting either a conservative politics of property rights?the political protection of existing property titles?or a radical politics of direct political intervention to redistribute property titles. Traditionally, historical considerations were used to legitimize conservative property?rights politics, while consequentialist arguments led to radical politics. Recently, however, the philosophical legitimations have changed places. Conservatives now point to the beneficial economic consequences of something like the current private?property regime, while radicals justify political redistribution as (...)
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  2.  24
    Ann J. Cahill (2001). Rethinking Rape. Cornell University Press.
    Rape, claims Ann J. Cahill, affects not only those women who are raped, but all women who experience their bodies as rapable and adjust their actions and self-images accordingly. Rethinking Rape counters legal and feminist definitions of rape as mere assault and decisively emphasizes the centrality of the body and sexuality in a crime which plays a crucial role in the continuing oppression of women.
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  3. Ann J. Cahill (2011). Overcoming Objectification. Routledge.
    Objectification is a foundational concept in feminist theory, used to analyze such disparate social phenomena as sex work, representation of women's bodies, and sexual harassment. However, there has been an increasing trend among scholars of rejecting and re-evaluating the philosophical assumptions which underpin it. In this work, Cahill suggests an abandonment of the notion of objectification, on the basis of its dependence on a Kantian ideal of personhood. Such an ideal fails to recognize sufficiently the role the body plays (...)
     
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  4. Kevin M. Cahill (2011). The Fate of Wonder: Wittgenstein's Critique of Metaphysics and Modernity. Columbia University Press.
    Kevin M. Cahill reclaims one of Ludwig Wittgenstein's most passionately pursued endeavors: to reawaken a sense of wonder around human life and language and its mysterious place in the world. Following the philosopher's spiritual and cultural criticism and tying it more tightly to the overall evolution of his thought, Cahill frames an original interpretation of Wittgenstein's engagement with Western metaphysics and modernity, better contextualizing the force of his work. Cahill synthesizes several approaches to Wittgenstein's life and thought. (...)
     
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  5. Anthony I. Jack & T. Shallice (2001). Introspective Physicalism as an Approach to the Science of Consciousness. Cognition 79 (1):161-196.
    Most ?theories of consciousness? are based on vague speculations about the properties of conscious experience. We aim to provide a more solid basis for a science of consciousness. We argue that a theory of consciousness should provide an account of the very processes that allow us to acquire and use information about our own mental states ? the processes underlying introspection. This can be achieved through the construction of information processing models that can account for ?Type-C? processes. Type-C processes can (...)
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  6. Philip Robbins & Anthony I. Jack (2006). The Phenomenal Stance. Philosophical Studies 127 (1):59-85.
    Cognitive science is shamelessly materialistic. It maintains that human beings are nothing more than complex physical systems, ultimately and completely explicable in mechanistic terms. But this conception of humanity does not ?t well with common sense. To think of the creatures we spend much of our day loving, hating, admiring, resenting, comparing ourselves to, trying to understand, blaming, and thanking -- to think of them as mere mechanisms seems at best counterintuitive and unhelpful. More often it may strike us as (...)
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  7.  75
    Anthony I. Jack & Andreas Roepstorff (2002). Introspection and Cognitive Brain Mapping: From Stimulus-Response to Script-Report. Trends in Cognitive Sciences 6 (8):333-339.
  8.  96
    Anthony I. Jack & Andreas Roepstorff (2003). Why Trust the Subject? Journal of Consciousness Studies 10 (9-10):9-10.
    It is a great pleasure to introduce this collection of papers on the use of introspective evidence in cognitive science. Our task as guest editors has been tremendously stimulating. We have received an outstanding number of contributions, in terms of quantity and quality, from academics across a wide disciplinary span, both from younger researchers and from the most experienced scholars in the field. We therefore had to redraw the plans for this project a number of times. It quickly became clear (...)
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  9.  92
    L. S. Cahill (1997). Book Reviews : The Family in Theological Perspective, Edited by Stephen C. Barton. Edinburgh: T&T Clark, 1996. Xxiv + 346 Pp. Pb. 17.50. [REVIEW] Studies in Christian Ethics 10 (1):98-101.
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  10.  78
    L. S. Cahill (2000). Book Reviews : Ecumenical Ventures in Ethics: Protestants Engage John Paul's Moral Encyclicals, Edited by Reinhard Hutter and Theodor Dieter. Grand Rapids, Michigan: Eerdmans, 1998. 295 Pp. Pb. US$26. ISBN 0-8028- 4261-. [REVIEW] Studies in Christian Ethics 13 (1):115-118.
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  11. Ann J. Cahill (2001). The Play of Reason: From the Modern to the Postmodern (Review). Journal of Speculative Philosophy 14 (4):308-311.
  12. L. S. Cahill (1995). Book Review : Promise or Pretence: A Christian's Guide to Sexual Morals, by A. E. Harvey. SCM, 1994. Vii + 136pp. Pb. 7.95. [REVIEW] Studies in Christian Ethics 8 (2):100-101.
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  13.  34
    Larry Cahill & James L. McGaugh (1995). A Novel Demonstration of Enhanced Memory Associated with Emotional Arousal. Consciousness and Cognition 4 (4):410-421.
    The relationship between emotional arousal and long-term memory is addressed in two experiments in which subjects viewed either a relatively emotionally neutral short story or a closely matched but more emotionally arousing story and were tested for retention of the story 2 weeks later. Experiment 1 provides essential replication of the results of Heuer and Reisberg and illustrates the common interpretive problem posed by the use of different stimuli in the neutral versus emotional stories. In Experiment 2, identical slides were (...)
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  14.  33
    Lisa Sowle Cahill (2001). Genetics, Commodification, and Social Justice in the Globalization Era. Kennedy Institute of Ethics Journal 11 (3):221-238.
    : he commercialization of biotechnology, especially research and development by transnational pharmaceutical companies, is already excessive and is increasingly dangerous to distributive justice, human rights, and access of marginal populations to basic human goods. Focusing on gene patenting, this article employs the work of Margaret Jane Radin and others to argue that gene patenting ought to be more highly regulated and that it ought to be regulated with international participation and in view of concerns about solidarity and the common good. (...)
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  15.  14
    Anthony I. Jack (ed.) (2004). Trusting the Subject? The Use of Introspective Evidence in Cognitive Science Volume. Thorverton UK: Imprint Academic.
    This phenomenon is an extension of the 'why trust the subject' question asked in the introduction ... critical use of verbal reports in cognitive science. ...
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  16.  26
    Pascal Boyer, Philip Robbins & Anthony I. Jack (2005). Varieties of Self-Systems Worth Having. Consciousness and Cognition 14 (4):647-660.
  17.  3
    Nikole K. Ferree & Larry Cahill (2009). Post-Event Spontaneous Intrusive Recollections and Strength of Memory for Emotional Events in Men and Women. Consciousness and Cognition 18 (1):126-134.
    Spontaneous intrusive recollections follow traumatic events in clinical and non-clinical populations. To determine whether any relationship exists between SIRs and enhanced memory for emotional events, participants viewed emotional or neutral films, had their memory for the films tested two days later, and estimated the number of SIRs they experienced for each film. SIR frequency related positively to memory strength, an effect more pronounced in the emotional condition. These findings represent the first demonstration of a relationship between SIRs occurring after an (...)
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  18.  91
    Ann J. Cahill (2000). Foucault, Rape, and the Construction of the Feminine Body. Hypatia 15 (1):43-63.
    : In 1977, Michel Foucault suggested that legal approaches to rape define it as merely an act of violence, not of sexuality, and therefore not distinct from other types of assaults. I argue that rape can not be considered merely an act of violence because it is instrumental in the construction of the distinctly feminine body. Insofar as the threat of rape is ineluctably, although not determinately, associated with the development of feminine bodily comportment, rape itself holds a host of (...)
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  19.  5
    L. Cahill (2004). The Influence of Sex Versus Sex-Related Traits on Long-Term Memory for Gist and Detail From an Emotional Story. Consciousness and Cognition 13 (2):391-400.
    Recent findings demonstrate sex-related differences in the neurobiological mechanisms by which emotional arousal influences memory, and raise questions about the extent to which memory for emotional events may differ between males and females. Here we examine whether sex-related differences exist in the recall of central information and peripheral detail from an emotional story. Healthy subjects viewed a brief, narrated slide-show containing emotional elements in its middle section. One week later, they received an incidental multiple-choice recognition test for the story. Following (...)
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  20.  16
    Christopher Summerfield, Anthony Ian Jack & Adrian Philip Burgess (2002). Induced Gamma Activity is Associated with Conscious Awareness of Pattern Masked Nouns. International Journal of Psychophysiology 44 (2):93-100.
  21.  67
    Ann J. Cahill (2003). Feminist Pleasure and Feminine Beautification. Hypatia 18 (4):42-64.
    : This paper explores the conditions under which feminine beautification constitutes a feminist practice. Distinguishing between the process and product of beautification allows us to isolate those aesthetic, inter-subjective, and embodied elements that empower rather than disempower women. The empowering characteristics of beautification, however, are difficult and perhaps impossible to represent in a sexist context; therefore, while beautifying may be a positive experience for women, being viewed as a beautified object in current Western society is almost always opposed to women's (...)
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  22.  65
    Lisa Sowle Cahill (1992). Theology and Bioethics: Should Religious Traditions Have a Public Voice? Journal of Medicine and Philosophy 17 (3):263-272.
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  23.  9
    J. Cahill (1962). Skrupel, Sünde, Beichte, Pastoralpsychologische Anregungen. Augustinianum 2 (2):426-427.
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  24.  9
    J. Cahill (1965). Lsrael's Concept of the Beginning. Augustinianum 5 (2):389-389.
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  25.  8
    J. Cahill (1963). Anleitung Zum Religiösen Leben. Augustinianum 3 (1):159-160.
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  26.  14
    Anthony I. Jack & Philip Robbins (2004). The Illusory Triumph of Machine Over Mind: Wegner's Eliminativism and the Real Promise of Psychology. Behavioral and Brain Sciences 27 (5):665-666.
    Wegner's thesis that the experience of will is an illusion is not just wrong, it is an impediment to progress in psychology. We discuss two readings of Wegner's thesis and find that neither can motivate his larger conclusion. Wegner thinks science requires us to dismiss our experiences. Its real promise is to help us to make better sense of them.
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  27.  59
    Lisa Sowle Cahill (1995). "Playing God": Religious Symbols in Public Places. Journal of Medicine and Philosophy 20 (4):341-346.
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  28.  18
    J. Cahill (1965). Synopse de Matthieu, Marc Et Luc. Augustinianum 5 (2):393-393.
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  29.  43
    Anthony I. Jack & Andreas Roepstorff (2004). Trust or Interaction? Editorial Introduction. Journal of Consciousness Studies 11 (7-8):11--7.
    One of the best gimmicks on the cognitive science conference circuit is the demonstration of inattentional blindness. Many readers of this journal must have already been exposed to it. For the rest we will briefly describe a striking and popular demonstration. It typically evolves during a conference talk, where the presenter provides the audience with a stimulus in the form of a small video clip of six people, three in white, three in black, who pass two basket balls around. The (...)
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  30.  10
    Michael T. Cahill (2009). Grading Arson. Criminal Law and Philosophy 3 (1):79-95.
    Criminalizing arson is both easy and hard. On the substantive merits, the conduct of damaging property by fire uncontroversially warrants criminal sanction. Indeed, punishment for such conduct is overdetermined, as the conduct threatens multiple harms of concern to the criminal law: both damage to property and injury to people. Yet the same multiplicity of harms or threats that makes it easy to criminalize arson (in the sense of deciding to proscribe the underlying behavior) also makes it hard to criminalize arson (...)
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  31.  55
    Ann J. Cahill (2011). In Defense of Self-Defense. Philosophical Papers 38 (3):363-380.
    Some feminist theorists have argued that emphasizing women's self-defense mistakenly emphasizes women's behavior and choices rather than male aggression as a cause of sexual violence. I argue here that such critiques of self-defense are misguided, and do not sufficiently take into account the ways in which feminist self-defense courses can constitute embodied transformations of the meanings of femininity and rape. While certainly not sufficient to counter a rape culture by themselves, self-defense courses should remain a crucial element in feminist anti-rape (...)
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  32.  15
    Spencer E. Cahill (1998). Toward a Sociology of the Person. Sociological Theory 16 (2):131-148.
    This paper proposes a sociology of the person that focuses upon the socially defined, publicly visible beings of intersubjective experience. I argue that the sociology of the person proposed by Durkheim and Mauss is more accurately described as a sociology of institutions of the person and neglects both folk or ethnopsychologies of personhood and the interactional production of persons. I draw upon the work of Gossman to develop a sociology of the person concerned with means, processes, and relations of person (...)
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  33.  15
    Lisa Sowle Cahill (2007). Theological Ethics, the Churches, and Global Politics. Journal of Religious Ethics 35 (3):377 - 399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  34.  6
    J. Cahill (1964). Mariologie. Augustinianum 4 (1):178-179.
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  35.  47
    H. H. Jack (1971). Utilitarianism and Ross's Theory of Prima Facie Duties. Dialogue 10 (3):437-456.
    This paper argues that ross's theory is an unsatisfactory compromise between moore's ideal utilitarianism and prichard's intuitionism. by including an 'optimific' principle, ross is exposed like moore to such difficulties as having to grant that we never know our duty and that logically we have a duty to pursue our own pleasure. in addition, this paper attributes to moore's influence ross's very inadequate treatment of justice; difficulties in his basic distinction of prima facie versus actual duties; and his unsatisfactory treatments (...)
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  36.  47
    Adam T. Fox, Michael Fertleman, Pauline Cahill & Roger D. Palmer (2003). Medical Slang in British Hospitals. Ethics and Behavior 13 (2):173 – 189.
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  37.  9
    S. C. Guy & L. Cahill (1999). The Role of Overt Rehearsal in Enhanced Conscious Memory for Emotional Events. Consciousness and Cognition 8 (1):114-122.
    This study tested the hypothesis that overt rehearsal is sufficient to explain enhanced memory associated with emotion by experimentally manipulating rehearsal of emotional material. Participants viewed two sets of film clips, one set of emotional films and one set of relatively neutral films. One set of films was viewed in each of two sessions, with approximately 1 week between the sessions. Participants were given a free recall test of all of films viewed approximately 1 week after the second session. Rehearsal (...)
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  38.  39
    Anthony I. Jack (1994). Materialism and Supervenience. Australasian Journal of Philosophy 72 (4):426-43.
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  39.  5
    J. Cahill (1964). L'Apocalypse. Augustinianum 4 (1):172-173.
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  40.  35
    Audrey Cahill (2011). Nils Holtug and Kasper Lippert-Rasmussen, Egalitarianism: New Essays on the Nature and Value of Equality. [REVIEW] Ethical Theory and Moral Practice 14 (3):361-362.
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  41.  47
    Kevin Cahill (2004). Ethics and the Tractatus: A Resolute Failure. Philosophy 79 (1):33-55.
    The paper assumes for its starting point the basic correctness of the so-called “resolute” reading of Wittgenstein's Tractatus, a reading first developed by Cora Diamond and James Conant. The main part of the paper concerns the consequences this interpretation will have for our understanding of Wittgenstein's well-known remark in a letter to a prospective publisher that the point or aim of his book was an ethical one. I first give a sketch of what, given the committments of the resolute reading, (...)
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  42.  35
    Lisa Sowle Cahill (1988). The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation. Journal of Law, Medicine & Ethics 16 (1-2):65-71.
  43.  25
    Kevin Cahill (2004). The Tractatus, Ethics, and Authenticity. Journal of Philosophical Research 29:267-288.
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  44.  31
    Ann J. Cahill (2010). Getting to My Fighting Weight. Hypatia 25 (2):485 - 492.
  45.  9
    J. Cahill (1964). Introduction in Libros Sacros Novi Testamenti. Augustinianum 4 (1):167-168.
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  46.  37
    Philip Robbins & Anthony I. Jack (2006). An Unconstrained Mind: Explaining Belief in the Afterlife. Behavioral and Brain Sciences 29 (5):484-484.
    Bering contends that belief in the afterlife is explained by the simulation constraint hypothesis: the claim that we cannot imagine what it is like to be dead. This explanation suffers from some difficulties. First, it implies the existence of a corresponding belief in the “beforelife.” Second, a simpler explanation will suffice. Rather than appeal to constraints on our thoughts about death, we suggest that belief in the afterlife can be better explained by the lack of such constraints.
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  47.  9
    H. Cahill (1999). An Orwellian Scenario: Court Ordered Caesarean Section and Women's Autonomy. Nursing Ethics 6 (6):494-505.
    Between 1992 and 1996, a small number of women in the UK were forced by the courts to undergo caesarean section against their expressed refusal. Analysis of the reported cases reveals the blanket assumption of maternal incompetence and the widespread use of thinly veiled coercion. Such attitudes and practices are themselves frequently compounded by inadequate communication. Medical discretion in such problematic cases seems to err on the side of safety and so appears to favour the life of the fetus over (...)
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  48.  8
    J. Cahill (1964). Synoptischer Kommentar. Augustinianum 4 (2):414-415.
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  49.  8
    Stephen E. Wear & Charles Jack (1996). The Relevance for Hecs of H.T. Engelhardt'sthe Foundations of Bioethics. HEC Forum 8 (1):2-11.
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  50.  7
    J. Cahill (1964). Die Eucharistie Im Verständnis der Konfessionen. Augustinianum 4 (1):180-180.
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