Search results for 'James Le Roy Smith' (try it on Scholar)

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  1. David Roy Smith & Erick R. James (2013). What's in a Name? A Lot If You're a Little-Known Microbe. Bioscience 63 (10):791-792.score: 8100.0
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  2. D. G. Hogarth, M. R. James, R. Elsey Smith & E. A. Gardner (1888). Excavations in Cyprus, 1887-88. Paphos, Leontari, Amargetti. Journal of Hellenic Studies 9:147.score: 2700.0
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  3. Carlton T. James & David E. Smith (1970). Sequential Dependencies in Letter Search. Journal of Experimental Psychology 85 (1):56.score: 2700.0
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  4. E. Lincoln James, Cornelius B. Pratt & Tommy V. Smith (1994). Advertising Ethics: Practitioner and Student Perspectives. Journal of Mass Media Ethics 9 (2):69 – 83.score: 2400.0
    This study examines the self-reported ethics of both current and future advertising practitioners, and compares their responses to four scenarios and 17 statements on advertising ethics. Stepwise discriminant analysis was used to determine the extent to which both groups applied the classical ethical theory of deontology to the scenarios and statements. Results indicate significant differences between both groups. For example, current advertising practitioners are significantly less likely than future practitioners to apply deontology to decision making. The implications of these results (...)
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  5. George J. Agich, James Le Roy Smith, Larry R. Churchill, Laurence B. McCullough, Hans J. Schwanitz, Robert Tschiedel, H. Seithe & B. Baldus (1983). Reviews. [REVIEW] Theoretical Medicine and Bioethics 4 (2).score: 2010.0
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  6. Virginia C. Gildersleeve, James Gutman, J. G. Brennan, Cornelia Geer Le Boutillier, Max Easterman, T. V. Smith, Laurence J. Lafleur & Houston Peterson (1954). Other Tributes to Professor Montague. Journal of Philosophy 51 (21):630-637.score: 810.0
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  7. Milton Diamond, Patricia G. Steinhoff, James A. Palmore & Roy G. Smith (1973). Sexuality, Birth Control and Abortion: A Decision-Making Sequence. Journal of Biosocial Science 5 (3).score: 810.0
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  8. Christopher J. Berry, Maria Pia Paganelli & Craig Smith (eds.) (2013). The Oxford Handbook of Adam Smith. Oxford University Press.score: 630.0
    Preface Introduction Christopher J. Berry: Adam Smith: Outline of Life, Times, and Legacy Part One: Adam Smith: Heritage and Contemporaries 1: Nicholas Phillipson: Adam Smith: A Biographer's Reflections 2: Leonidas Montes: Newtonianism and Adam Smith 3: Dennis C. Rasmussen: Adam Smith and Rousseau: Enlightenment and counter-Enlightenment 4: Christopher J. Berry: Adam Smith and Early Modern Thought Part Two: Adam Smith on Language, Art and Culture 5: Catherine Labio: Adam Smith's Aesthetics 6: (...) Chandler: Adam Smith as Critic 7: Michael C. Amrozowicz: Adam Smith: History and Poetics 8: C. Jan Swearingen: Adam Smith on Language and Rhetoric: The Ethics of Style, Character, and Propriety Part Three: Adam Smith and Moral Philosophy 9: Christel Fricke: Adam Smith: The Sympathetic Process and the Origin and Function of Conscience 10: Duncan Kelly: Adam Smith and the Limits of Sympathy 11: Ryan Patrick Hanley: Adam Smith and Virtue 12: Eugene Heath: Adam Smith and Self-Interest Part Four: Adam Smith and Economics 13: Tony Aspromourgos: Adam Smith on Labour and Capital 14: Nerio Naldi: Adam Smith on Value and Prices 15: Hugh Rockoff: Adam Smith on Money, Banking, and the Price Level 16: Maria Pia Paganelli: Commercial Relations: from Adam Smith to Field Experiments Part Five: Adam Smith on History and Politics 17: Spiros Tegos: Adam Smith: Theorist of Corruption 18: David M. Levy & Sandra J. Peart: Adam Smith and the State: Language and Reform 19: Fabrizio Simon: Adam Smith and the Law 20: Edwin van de Haar: Adam Smith on Empire and International Relations Part Six: Adam Smith on Social Relations 21: Richard Boyd: Adam Smith, Civility, and Civil Society 22: Gavin Kennedy: Adam Smith on Religion 23: Samuel Fleischacker: Adam Smith and Equality 24: Maureen Harkin: Adam Smith and Women Part Seven; Adam Smith: Legacy and Influence 25: Spencer J. Pack: Adam Smith and Marx 26: Craig Smith: Adam Smith and the New Right 27: Tom Campbell: Adam Smith: Methods, Morals and Markets 28: Amartya Sen: The Contemporary Relevance of Adam Smith. (shrink)
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  9. D. Ogliari, Bibliotheca Ephemeridum Theologicarum Lovaniensium Clxix, James Ka Smith & Henry Isaac Venema (2005). Isabelle Bochet, Le Firmament de l'Écriture: L'herméneutique Augustinienne. Paris: Institut d'Études Augustiniennes, 2005. Mark Ellingsen, The Richness of Augustine: His Contextual and Pastoral The-Ology. Louisville: Westminster John Knox Press, 2005. [REVIEW] Augustinian Studies 36 (1):293.score: 630.0
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  10. Vincent Michael Colapietro & John Edwin Smith (eds.) (1997). Reason, Experience, and God: John E. Smith in Dialogue. Fordham University Press.score: 480.0
    John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...)
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  11. James K. A. Smith (2002). Speech and Theology: Language and the Logic of Incarnation. Routledge.score: 480.0
    This important contribution to the ground-breaking Radical Orthodoxy series revisits the works of Husserl, Heidegger, Augustine and Derrida to reconsider the challenge of speaking of God through predication, silence, confession and praise. James K. A. <span class='Hi'>Smith</span> argues for God's own refusal to avoid speaking as well as for our urgent need of words to make Him visible to us. This leads to a radical new "incarnational phenomenology" in which God's love endows imperfect signs with the means to (...)
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  12. James K. A. Smith (2000). Taking Husserl at His Word. Symposium 4 (1):89-115.score: 450.0
    For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten (...)
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  13. James K. A. Smith (2000). Re-Kanting Postmodernism? Faith and Philosophy 17 (4):558-571.score: 310.0
    This essay considers the legacy of Kant’s philosophy of religion as appropriated by Jacques Derrida in his recent, “Foi et savoir: les deux sources de la ‘religion’ aux limites de la simple raison.” Derrida’s adoption of this Kantian framework raises the question of how one might describe this as a postmodern account of religion, which in turn raises the question of the relationship between modernity and postmodernity in general, and Derrida’s relationship to Kant in particular. Following an exposition of Derrida’s (...)
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  14. Mick Smith (2001). Repetition and Difference: Lefebvre, le Corbusier and Modernity's (Im)Moral Landscape. Ethics, Place and Environment 4 (1):31 – 44.score: 300.0
    If, as Lefebvre argues, every society produces its own social space, then modernity might be characterized by that (anti-)social and instrumental space epitomized and idealized in Le Corbusier's writings. This repetitively patterned space consumes and regulates the differences between places and people; it encapsulates a normalizing morality that seeks to reduce all differences to an economic order of the Same. Lefebvre's dialectical conceptualization of 'difference' can both help explain the operation of this (im)moral landscape and offer the possibility of alternative (...)
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  15. John Edwin Smith (1992). America's Philosophical Vision. University of Chicago Press.score: 300.0
    In these previously uncollected essays, Smith argues that American philosophers like Peirce, James, Royce, and Dewey have forged a unique philosophical tradition--one that is rich and complex enough to represent a genuine alternative to the analytic, phenomenological, and hermeneutical traditions which have originated in Britain or Europe. "In my judgment, John Smith has no equal today in combining two scholarly qualities: the analysis of philosophical texts with penetration and rigor, and the discernment of what it is in (...)
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  16. Daniel W. Smith & Henry Somers-Hall (eds.) (2012). The Cambridge Companion to Deleuze. Cambridge University Press.score: 300.0
    Machine generated contents note: Introduction Henry Somers-Hall; 1. Deleuze and the history of philosophy Daniel W. Smith; 2. Difference and repetition James Williams; 3. The Deleuzian reversal of Platonism Miguel Beistegui; 4. Deleuze and Kant Beth Lord; 5. Phenomenology and metaphysics, and chaos: on the fragility of the event in Deleuze Leonard Lawlor; 6. Deleuze and structuralism François Dosse; 7. Deleuze and Guattari: Guattareuze and Co. Gary Genosko; 8. Nomadic ethics Rosi Braidotti; 9. Deleuze's political philosophy Paul Patton; (...)
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  17. Casper Bruun Jensen, Barbara Herrnstein Smith, G. E. R. Lloyd, Martin Holbraad, Andreas Roepstorff, Isabelle Stengers, Helen Verran, Steven D. Brown, Brit Ross Winthereik, Marilyn Strathern, Bruce Kapferer, Annemarie Mol, Morten Axel Pedersen, Eduardo Viveiros de Castro, Matei Candea, Debbora Battaglia & Roy Wagner (2011). Introduction: Contexts for a Comparative Relativism. Common Knowledge 17 (1):1-12.score: 300.0
    This introduction to the Common Knowledge symposium titled “Comparative Relativism” outlines a variety of intellectual contexts where placing the unlikely companion terms comparison and relativism in conjunction offers analytical purchase. If comparison, in the most general sense, involves the investigation of discrete contexts in order to elucidate their similarities and differences, then relativism, as a tendency, stance, or working method, usually involves the assumption that contexts exhibit, or may exhibit, radically different, incomparable, or incommensurable traits. Comparative studies are required to (...)
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  18. John Handyside, T. W., H. R. Mackintosh, W. R. Boyce Gibson, B. A., M. H. Wood, James Seth, St Cyres & Norman Smith (1908). New Books. [REVIEW] Mind 17 (68):566-584.score: 270.0
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  19. David Clarke, James Kunstler, James Legacy, Robert Lane, Richard Smith & Stanley Pearson (2000). Book Notes. [REVIEW] Knowledge, Technology and Policy 12 (4):91-103.score: 270.0
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  20. Timothy Murphy, Roy Sellars & Robert Smith (1998). Editorial Introduction. Angelaki 3 (2):1-3.score: 270.0
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  21. Charles Muscatine (1991). Guillaume de Machaut,“Le Jugement du Roy de Behaigne” and “Remede de Fortune,” Ed. And Trans. James I. Wimsatt and William W. Kibler. Music Edited by Rebecca A. Baltzer.(The Chaucer Library.) Athens, Ga., and London: University of Georgia Press, 1988. Pp. X, 513; Color Frontispiece, 34 Black-and-White Illustrations, Many Musical Examples. $45. [REVIEW] Speculum 66 (4):879-881.score: 243.0
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  22. James D. Smith (2013). A Synthesis of the Prevailing Conflict Management Paradigms: Toward a Unity of Conflict. Dissertation, Fielding Graduate Universityscore: 240.0
    This synthesis of 5 prominent conflict management paradigms uses power differential as the single most contributing variable to their process and outcome of conflict. Efforts of scholars to integrate or synthesize conflict paradigms have been unsuccessful or clumsy by the scholars’ own assessments. The 5 selected paradigms represent an interdisciplinary set of normative and descriptive paradigms from different social contexts and intellectual frameworks. The 5 share the common traits of rival goals, three levels of socially constructed power differential, and outcomes (...)
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  23. James K. A. Smith (2008). Is the Universe Open for Surprise? Pentecostal Ontology and the Spirit of Naturalism. Zygon 43 (4):879-896.score: 240.0
    Given the enchanted worldview of pentecost-alism, what possibility is there for a uniquely pentecostal intervention in the science-theology dialogue? By asserting the centrality of the miraculous and the fantastic, and being fundamentally committed to a universe open to surprise, does not pentecostalism forfeit admission to the conversation? I argue for a distinctly pentecostal contribution to the dialogue that is critical of regnant naturalistic paradigms but also of a naive supernaturalism. I argue that implicit in the pentecostal social imaginary is a (...)
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  24. James M. Fielding, Jonathan Simon, Werner Ceusters & Barry Smith (2004). Ontological Theory for Ontological Engineering: Biomedical Systems Information Integration. In Proceedings of the Ninth International Conference on the Principles of Knowledge Representation and Reasoning. AMIA.score: 240.0
    Software application ontologies have the potential to become the keystone in state-of-the-art information management techniques. It is expected that these ontologies will support the sort of reasoning power required to navigate large and complex terminologies correctly and efficiently. Yet, there is one problem in particular that continues to stand in our way. As these terminological structures increase in size and complexity, and the drive to integrate them inevitably swells, it is clear that the level of consistency required for such navigation (...)
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  25. James D. Proctor & David Marshall Smith (eds.) (1999). Geography and Ethics: Journeys in a Moral Terrain. Routledge.score: 240.0
    Geography and Ethics examines the place of geography in ethics and of ethics in geography by drawing together specially commissioned contributors from distinguished scholars from around the world.
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  26. T. G. Smith (1967). Aristotle's Conception of Moral Weakness. By James Jerome Walsh: New York, Columbia University Press. Toronto, Copp Clark Co. 1963. Pp. Viii, 199. $6.00. [REVIEW] Dialogue 6 (03):425-427.score: 240.0
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  27. James K. A. Smith (1999). Liberating Religion From Theology: Marion and Heidegger on the Possibility of a Phenomenology of Religion. [REVIEW] International Journal for Philosophy of Religion 46 (1):17-33.score: 240.0
  28. Barry Smith, Lowell Vizenor & James Schoening (2009). Universal Core Semantic Layer. In Ontology for the Intelligence Community, Proceedings of the Third OIC Conference. CEUR, vol. 555. 1-5.score: 240.0
    The Universal Core (UCore) is a central element of the National Information Sharing Strategy that is supported by multiple U.S. Federal Government Departments, by the intelligence community, and by a number of other national and international institutions. The goal of the UCore initiative is to foster information sharing by means of an XML schema providing consensus representations for four groups of universally understood terms under the headings who, what, when, and where. We here describe a project to create an ontology-based (...)
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  29. James K. A. Smith (2011). Formation, Grace, and Pneumatology: Or, Where's the Spirit in Gregory's Augustine? Journal of Religious Ethics 39 (3):556-569.score: 240.0
    Eric Gregory's Politics and the Order of Love takes up an audacious project: enlisting Saint Augustine in order to "help imagine a better liberalism." This article first provides a summary of Gregory's argument, focusing on his emphasis on love as a "motivation" for neighborly care, and hence democratic participation. This involves tracing the theme of motivation in the book, which is tied to his articulation of liberal perfectionism and an emphasis on civic virtue. In conclusion I raise the question of (...)
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  30. Paul R. Murphy, Jonathan E. Smith & James M. Daley (1992). Executive Attitudes, Organizational Size and Ethical Issues: Perspectives on a Service Industry. [REVIEW] Journal of Business Ethics 11 (1):11 - 19.score: 240.0
    Responding to Randall and Gibson''s (1990) call for more rigorous methodologies in empirically-based ethics research, this paper develops propositions — based on both previous ethics research as well as the larger organizational behavior literature — examining the impact of attitudes, leadership, presence/absence of ethical codes and organizational size on corporate ethical behavior. The results, which come from a mail survey of 149 companies in a major U.S. service industry, indicate that attitudes and organizational size are the best predictors of ethical (...)
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  31. William Smith & James Brassett (2008). Deliberation and Global Governance: Liberal, Cosmopolitan, and Critical Perspectives. Ethics and International Affairs 22 (1):69–92.score: 240.0
  32. Robin Smith (2010). Topics 5–8 (J.) Brunschwig (ed., trans.) Aristote: Topiques. Livres V–VIII. (Collection des Universités de France publiée sous le patronage de l'Association Guillaume Budé.) Pp. lxiii + 333. Paris: Les Belles Lettres, 2007. Paper, €71. ISBN: 978-2-251-00537-. [REVIEW] The Classical Review 60 (01):48-.score: 240.0
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  33. James LeRoy Smith (1978). The Problem of Abortion and Negative and Positive Duty. Journal of Medicine and Philosophy 3 (3):245-252.score: 240.0
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  34. Martha Nussbaum, Richard Smith & James Ladyman (forthcoming). Gordon Finlayson's Website. Philosophy.score: 240.0
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  35. Mick Smith (2002). Ethical Difference(S): A Response to Maycroft on le Corbusier and Lefebvre. Ethics, Place and Environment 5 (3):260 – 269.score: 240.0
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  36. James K. A. Smith (1997). The Art of Christian Atheism. Faith and Philosophy 14 (1):71-81.score: 240.0
    In his early work, Martin Heidegger argues for a rigorous methodological atheism in philosophy, which is not opposed to religious faith but only to the impact of faith when one is philosophizing. For the young Heidegger, the philosopher, even though possibly a religious person, must be an atheist when doing philosophy. Christian philosophy, then, is a round square. In this essay, I unpack Heidegger’s methodological considerations and attempt to draw parallels with other traditions which argue for the possibility of a (...)
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  37. Eleonore Stump, Charles B. Schmitt, James J. Murphy, M. Mugnai, Robin Smith, C. W. Kilmister, N. C. A. da Costa, von G. Schenk, Robert Bunn, D. W. Barron & A. Grieder (1982). Bokk Review. History and Philosophy of Logic 3 (2):213-240.score: 240.0
    MEDIEVAL LOGICS LAMBERT MARIE DE RIJK (ed.), Die mittelalterlichen Traktate De mod0 opponendiet respondendi, Einleitung und Ausgabe der einschlagigen Texte. (Beitrage zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge Band 17.) Miinster: Aschendorff, 1980. 379 pp. No price stated. THE SEVENTEENTH CENTURY MARTA FATTORI, Lessico del Novum Organum di Francesco Bacone. Rome: Edizioni dell'Ateneo 1980. Two volumes, il + 543, 520 pp. Lire 65.000. VIVIAN SALMON, The study of language in 17th century England. (Amsterdam Studies in the Theory (...)
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  38. Janna Hastings, Nicolas Le Novère, Werner Ceusters, Kevin Mulligan & Barry Smith (2012). Wanting What We Don’T Want to Want: Representing Addiction in Interoperable Bio-Ontologies. In Proceeedings of the Third International Conference on Biomedical Ontology. CEUR.score: 240.0
    Ontologies are being developed throughout the biomedical sciences to address standardization, integration, classification and reasoning needs against the background of an increasingly data-driven research paradigm. In particular, ontologies facilitate the translation of basic research into benefits for the patient by making research results more discoverable and by facilitating knowledge transfer across disciplinary boundaries. Addressing and adequately treating mental illness is one of our most pressing public health challenges. Primary research across multiple disciplines such as psychology, psychiatry, biology, neuroscience and pharmacology (...)
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  39. David James Smith (2004). Nietzsche's Hinduism, Nietzsche's India: Another Look. Journal of Nietzsche Studies 28 (1):37-56.score: 240.0
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  40. James K. A. Smith (2009). Continental Philosophy of Religion. Faith and Philosophy 26 (4):440-448.score: 240.0
    Over the past decade there has been a burgeoning of work in philosophy of religion that has drawn upon and been oriented by “continental” sources in philosophy—associated with figures such as Martin Heidegger, Jacques Derrida, Emmanuel Levinas, Jean-Luc Marion, Gilles Deleuze, and others. This is a significant development and one that should be welcomed by the community of Christian philosophers. However, in this dialogue piece I take stock of the field of “continental philosophy of religion” and suggest that the field (...)
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  41. James Ward Smith (1948). Senses of Subjectivism in Value Theory. Journal of Philosophy 45 (15):393-405.score: 240.0
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  42. James G. Colbert, Fred Seddon, Julien S. Murphy, John-Christian Smith, John W. Murphy, Michael J. Zenzen & Robert B. Louden (1992). Reviews. [REVIEW] Studies in East European Thought 43 (1):37-71.score: 240.0
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  43. Nicholas D. Smith (2002). Review of James A. Colaiaco, Socrates Against Athens: Philosophy on Trial. [REVIEW] Notre Dame Philosophical Reviews 2002 (2).score: 240.0
  44. T. V. Smith (1948). Saints: Secular and Sacerdotal--James Madison and Mahatma Gandhi. Ethics 59 (1):49-60.score: 240.0
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  45. Achille С Varzi, Yuri Balashov, Berit Brogaard, Kit Fine, Mark Heller, Robin Le Poidevin, Josh Parsons, Peter Simons, Peter van Inwagen & Barry Smith (2000). Temporal Parts. The Monist 83 (3):321-340.score: 240.0
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  46. W. Newton-Smith, Tʻien-chi Chiang & E. James (eds.) (1992). Popper in China. Routledge.score: 240.0
    INTRODUCTION G. Soros I was hoping to deliver a paper at the Wuhan Conference on Karl Popper's philosophy, but business interfered. ...
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  47. R. Smith (1912). Book Review:Un Romantisme Utilitaire: Etude sur le Mouvement Pragmatiste. Rene Berthelot. [REVIEW] Ethics 23 (1):103-.score: 240.0
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  48. James K. A. Smith (2001). A Little Story About Metanarratives. Faith and Philosophy 18 (3):353-368.score: 240.0
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  49. James Ward Smith (1948). Intrinsic and Extrinsic Good. Ethics 58 (3):195-208.score: 240.0
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