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James F. Anderson [36]James Anderson [16]James A. Anderson [15]James C. Anderson [13]
James R. Anderson [12]James W. Anderson [6]James G. Anderson [5]James L. Anderson [4]

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  1. Gordon G. Gallup Jr, James R. Anderson & Daniel J. Shillito (2002). The Mirror Test. In Marc Bekoff, Colin Allen & Gordon M. Burghardt (eds.), The Cognitive Animal: Empirical and Theoretical Perspectives on Animal Cognition. MIT Press
  2.  59
    James N. Anderson & Greg Welty (2011). The Lord of Noncontradiction: An Argument for God From Logic. Philosophia Christi 13 (2):321 - 338.
    In this paper we offer a new argument for the existence of God. We contend that the laws of logic are metaphysically dependent on the existence of God, understood as a necessarily existent, personal, spiritual being; thus anyone who grants that there are laws of logic should also accept that there is a God. We argue that if our most natural intuitions about them are correct, and if they are to play the role in our intellectual activities that we take (...)
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  3. James C. Anderson & Jeffrey T. Dean (1998). Moderate Autonomism. British Journal of Aesthetics 38 (2):150-166.
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  4. Gordon G. Gallup, Jr, James R. Anderson & Steven M. Platek (2011). Self-Recognition. In Shaun Gallagher (ed.), The Oxford Handbook of the Self. OUP Oxford
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  5.  44
    James A. Anderson (2006). The Ethics and Science of Placebo-Controlled Trials: Assay Sensitivity and the Duhem-Quine Thesis. Journal of Medicine and Philosophy 31 (1):65 – 81.
    The principle of clinical equipoise requires that, aside from certain exceptional cases, second generation treatments ought to be tested against standard therapy. In violation of this principle, placebo-controlled trials (PCTs) continue to be used extensively in the development and licensure of second-generation treatments. This practice is typically justified by appeal to methodological arguments that purport to demonstrate that active-controlled trials (ACTs) are methodologically flawed. Foremost among these arguments is the so called assay sensitivity argument. In this paper, I take a (...)
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  6. James Anderson (1997). What Cognitive Science Tells Us About Ethics and the Teaching of Ethics. Journal of Business Ethics 16 (3):279-291.
    A relatively new and exciting area of collaboration has begun between philosophy of mind and ethics. This paper attempts to explore aspects of this collaboration and how they bear upon traditional ethics. It is the author's contention that much of Western moral philosophy has been guided by largely unrecognized assumptions regarding reason, knowledge and conceptualization, and that when examined against empirical research in cognitive science, these assumptions turn out to be false -- or at the very least, unrealistic for creatures (...)
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  7. James C. Anderson (1978). What There Might Be After All. Mind 87 (348):588-594.
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  8. James A. Anderson & Jonathan Kimmelman (2010). Extending Clinical Equipoise to Phase 1 Trials Involving Patients: Unresolved Problems. Kennedy Institute of Ethics Journal 20 (1):75-98.
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  9.  4
    Emily Borgelt, James A. Anderson & Judy Illes (2013). Managing Incidental Findings: Lessons From Neuroimaging. American Journal of Bioethics 13 (2):46 - 47.
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  10.  23
    James A. Anderson & Jonathan Kimmelman (2014). Are Phase 1 Trials Therapeutic? Risk, Ethics, and Division of Labor. Bioethics 28 (3):138-146.
    Despite their crucial role in the translation of pre-clinical research into new clinical applications, phase 1 trials involving patients continue to prompt ethical debate. At the heart of the controversy is the question of whether risks of administering experimental drugs are therapeutically justified. We suggest that prior attempts to address this question have been muddled, in part because it cannot be answered adequately without first attending to the way labor is divided in managing risk in clinical trials. In what follows, (...)
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  11.  19
    James A. Anderson & Charles Weijer (2002). The Research Subject as Wage Earner. Theoretical Medicine and Bioethics 23 (4-5):359-376.
    The practice of paying research subjects for participating inclinical trials has yet to receive an adequate moral analysis.Dickert and Grady argue for a wage payment model in whichresearch subjects are paid an hourly wage based on that ofunskilled laborers. If we accept this approach, what follows?Norms for just working conditions emerge from workplacelegislation and political theory. All workers, includingpaid research subjects under Dickert and Grady''s analysis,have a right to at least minimum wage, a standard work week,extra pay for overtime hours, (...)
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  12. James T. Anderson, A Simple Refutation of the Knowledge Argument Against Physicalism.
    One of the most persuasive objections to the identity thesis.
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  13.  46
    James A. Anderson (2009). Contextualizing Clinical Research: The Epistemological Role of Clinical Equipoise. Theoretical Medicine and Bioethics 30 (4):269-288.
    Since its introduction in 1987, Benjamin Freedman’s principle of clinical equipoise has enjoyed widespread uptake in bioethics discourse. Recent years, however, have witnessed a growing consensus that the principle is fundamentally flawed. One of the most vocal critics has undoubtedly been Franklin Miller. In a 2008 paper, Steven Joffe and Miller build on this critical work, offering a new conception of clinical research ethics based on science, taking what they call a “scientific orientation” toward the ethics of clinical research. Though (...)
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  14. James Anderson (2005). In Defence of Mystery: A Reply to Dale Tuggy. Religious Studies 41 (2):145-163.
    In a recent article, Dale Tuggy argues that the two most favoured approaches to explicating the doctrine of the Trinity, Social Trinitarianism and Latin Trinitarianism, are unsatisfactory on either logical or biblical grounds. Moreover, he contends that appealing to ‘mystery’ in the face of apparent contradiction is rationally and theologically unacceptable. I raise some critical questions about Tuggy's assessment of the most relevant biblical data, before defending against his objections the rationality of an appeal to mystery in the face of (...)
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  15.  18
    Gordon G. Gallup Jr, James R. Anderson & Steven M. Platek (2003). Self-Awareness, Social Intelligence and Schizophrenia. In Tilo Kircher & Anthony David (eds.), The Self in Neuroscience and Psychiatry. Cambridge University Press 147-165.
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  16.  71
    James C. Anderson (1974). A Note on Searle's Naturalistic Fallacy Fallacy. Analysis 34 (4):139 - 141.
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  17.  7
    Charles Weijer & James A. Anderson (2001). The Ethics Wars: Disputes Over International Research. Hastings Center Report 31 (3):18-20.
    The effort to revise the Declaration of Helsinki and the CIOMS Guidelines has sparked a sometimes vitriolic debate centering on the use of placebo controls.
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  18.  98
    James C. Anderson (1985). Musical Kinds. British Journal of Aesthetics 25 (1):43-49.
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  19.  3
    Toby Schonfeld & James Anderson (2011). Dropout by Design: Advance Planning for Research Participant Noncompliance. American Journal of Bioethics 11 (4):18-20.
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  20.  95
    James Anderson, A Critical Role for Intuitions in Moral Theory.
    Moral intuitions, while ubiquitous in moral reasoning, have been the cause of considerable controversy in philosophy. My purpose here is to describe the most reasonable role for intuitions in moral theory, in order to look at some problems that arise, particularly for theories of justice, when intuitions are presumed to have this role.
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  21.  15
    James C. Anderson (1979). Idealism and Comprehensible Worlds. Idealistic Studies 9 (3):251-257.
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  22.  4
    James R. Anderson (1991). Making the Best Use of Primate Tool Use? Behavioral and Brain Sciences 14 (4):551-552.
  23.  4
    James C. Anderson (1993). Species Equality and the Foundations of Moral Theory. Environmental Values 2 (4):347 - 365.
    The paper discusses various concepts of 'species equality' and 'species superiority' and the assumptions concerning intrinsic value on which they depend. I investigate what philosophers from the traditional deontological (Taylor and Lombardi) and utilitarian (Singer and Attfield) perspectives have meant by their claims for species equality. I attempt to provide a framework of intrinsic values that justifies one sense in which members of a species can be said to be superior to members of another species.
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  24.  2
    James R. Anderson (1996). Chimpanzees and Capuchin Monkeys: Comparative Cognition. In A. Russon, Kim A. Bard & S. Parkers (eds.), Reaching Into Thought: The Minds of the Great Apes. Cambridge University Press 23--56.
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  25.  22
    James R. Anderson, Andrew Jameton, Paul J. Reitemeier & Ernest Prentice (forthcoming). The Case of Two Devices: Disclosure to Subjects Following Phase IV (" Post-Marketing") Research. IRB: Ethics & Human Research.
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  26.  1
    James A. D. W. Anderson & Tiago Soares dos Reis (2015). Transreal Newtonian Physics Operates at Singularities. Synesis 7 (2):57-81.
    Sir Isaac Newton, writing in Latin, defined his celebrated laws of motion verbally. When the laws of motion are read as relating to his arithmetic and his calculus, division by zero is undefined so his physics fails at mathematical singularities. The situation is unchanged in modern real arithmetic and real calculus: division by zero is undefined so both Newtonian Physics and its modern developments fail at mathematical singularities. However, when Newton’s text is read as relating to transreal arithmetic and transreal (...)
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  27. James L. Anderson (1971). Covariance, Invariance, and Equivalence: A Viewpoint. General Relativity and Gravitation 2:161--72.
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  28.  26
    James R. Anderson (1995). Self-Recognition in Dolphins: Credible Cetaceans; Compromised Criteria, Controls, and Conclusions. Consciousness and Cognition 4 (2):239-243.
  29.  8
    James F. Anderson (1947). The Main Problems of Philosophy. Modern Schoolman 25 (1):67-67.
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  30.  20
    James L. Anderson (1985). Gravitational Radiation, Source Behavior, and the Method of Matched Asymptotic Expansions. Foundations of Physics 15 (4):411-418.
    It is conjectured that a suitably modified Bondi-type expansion of the gravitational field in the radiation zone is a rapidly convergent series. It is also conjectured that the source behavior in the inner zone is insensitive to the initial conditions imposed on the gravitational field in solving the initial-value problem in this zone. Consequences of these conjectures for the problem of relating source motion to the Bondi news function are discussed.
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  31.  14
    James Bruce Anderson (1967). Frost and Sandburg. Renascence 19 (4):171-183.
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  32.  7
    James F. Anderson (1969). G. B. Phelan. New Scholasticism 43 (1):170-174.
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  33.  13
    James C. Anderson (1982). The Truth in Voluntarism. Grazer Philosophische Studien 18:101-121.
    Voluntarism is the view that it is from our intimate awareness of the exercise of our wills in performing actions that we arrive at our concept of causality. This view has generally been thought to be indefensible since Hume attacked it in the Treatise and Enquiry. A variant of the position is stated and defended. The views of Castaiieda, and psychologists such as Maine de Biran, Michotte, and Piaget add clarity and enhance the plausibility of the view.
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  34.  6
    James F. Anderson (1951). The Creative Ubiquity of God. New Scholasticism 25 (2):139-162.
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  35.  12
    James F. Anderson & Gerald B. Phelan (1946). The Metaphysics of Knowledge. Proceedings of the American Catholic Philosophical Association 21:106-111.
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  36.  6
    James F. Anderson (1947). A Plea for Understanding. Modern Schoolman 24 (3):170-172.
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  37.  2
    James L. Anderson (2003). Timekeeping in an Expanding Universe. In A. Ashtekar (ed.), Revisiting the Foundations of Relativistic Physics. 275--280.
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  38.  3
    James R. Anderson, Toby L. Schonfeld, Timothy K. Kelso & Ernest D. Prentice (2002). Women in Early Phase Trials: An IRB's Deliberations. IRB: Ethics & Human Research 25 (4):7-11.
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  39.  24
    James F. Anderson (1967). Bergson, Aquinas, and Heidegger on The Notion of Nothingness. Proceedings of the American Catholic Philosophical Association 41:143-148.
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  40.  8
    James F. Anderson (1964). Was St. Thomas a Philosopher? New Scholasticism 38 (4):435-444.
  41.  4
    James F. Anderson (1949). Remarks on Professor Cunningham's "Reply". Philosophy and Phenomenological Research 10 (2):262.
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  42.  36
    James A. Anderson (2003). Arithmetic on a Parallel Computer: Perception Versus Logic. [REVIEW] Brain and Mind 4 (2):169-188.
    This article discusses the properties of a controllable, flexible, hybrid parallel computing architecture that potentially merges pattern recognition and arithmetic. Humans perform integer arithmetic in a fundamentally different way than logic-based computers. Even though the human approach to arithmetic is both slow and inaccurate it can have substantial advantages when useful approximations ( intuition ) are more valuable than high precision. Such a computational strategy may be particularly useful when computers based on nanocomponents become feasible because it offers a way (...)
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  43.  8
    James Anderson, Kiran Bharthapudi & Hao Cao (2012). Occupy the Heterotopia. International Review of Information Ethics 18:12.
  44.  8
    James F. Anderson (1952). Response to Comments. Review of Metaphysics 5 (3):469 - 472.
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  45.  4
    James Anderson, Pain, Private Language and the Mind-Body Problem.
  46.  17
    James C. Anderson (1991). Moral Planes and Intrinsic Values. Environmental Ethics 13 (1):49-58.
    In his book, Earth and Other Ethics, Christopher Stone attempts to account for the moral dimension of our lives insofar as it extends to nonhuman animals, plants, species, ecosystems, and even inanimate objects. In his effort to do this, he introduces a technical notion, the moral plane. Moral planes are defined both by the ontological commitments they make and by the governance mIes (moral maxims) that pertain to the sorts of entities included in the plane. By introducing these planes, Stone (...)
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  47.  4
    James F. Anderson (1976). Language, Thought, and History. New Scholasticism 50 (3):323-332.
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  48.  3
    James A. Anderson (1991). Review: On What Building a Martian Three-Wheeled Iguana Tells Us About Complex Minds. [REVIEW] Behavior and Philosophy 19 (2):91 - 102.
  49.  9
    James G. Anderson (1980). Kant's Paralogism of Personhood. Grazer Philosophische Studien 10:73-86.
    Jonathan Bennett's two interpretations of Kant's Third Paralogism are shown to be inadequate. The Third Paralogism attempts to show that rational psychology provides an inadequate basis for the application of the concepts of "personhood" and "substance". The criteria for the application of "personhood" and "substance" must be empirical, and in the case of "personhood" they are bodily criteria. These criteria are available to each of us but only upon pains of abandoning what Bennett calls the Cartesian basis, i.e. rational psychology.
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  50.  13
    James F. Anderson (1971). Teilhard's Cosmological Kinship to Aristotle. New Scholasticism 45 (4):584-589.
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