Search results for 'Jane Piper Clendinning' (try it on Scholar)

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  1.  4
    Jane Piper Clendinning (2002). Postmodern Architecture/Postmodern Music. In Judith Irene Lochhead & Joseph Henry Auner (eds.), Postmodern Music/Postmodern Thought. Routledge
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  2. Claudia Christophersen, Hannah Arendt & Klaus Piper (2002). "--Es Ist Mit Dem Leben Etwas Gemeint" Hannah Arendt Über Rahel Varnhagen ; [Mit Einer Edition des Briefwechsels Zwischen Hannah Arendt Und Klaus Piper Über Rahel Varnhagen].
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  3. Guppy & Mary Jane (1863). Mary Jane; or, Spiritualism Chemically Explained [by - Guppy].
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  4. Klaus Piper (1984). Piper Almanach Zum 80. Jahr.
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  5.  28
    Adrian Piper (2013). Rationality and the Structure of the Self. APRA Foundation.
    The Humean conception of the self consists in the belief-desire model of motivation and the utility-maximizing model of rationality. This conception has dominated Western thought in philosophy and the social sciences ever since Hobbes’ initial formulation in Leviathan and Hume’s elaboration in the Treatise of Human Nature. Bentham, Freud, Ramsey, Skinner, Allais, von Neumann and Morgenstern and others have added further refinements that have brought it to a high degree of formal sophistication. Late twentieth century moral philosophers such as Rawls, (...)
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  6.  42
    Adrian M. S. Piper, The Money Pump Is Necessarily Diachronic. Adrian Piper Research Archive Foundation Berlin/Philosophy.
    In “The Irrelevance of the Diachronic Money-Pump Argument for Acyclicity,” The Journal of Philosophy CX, 8 (August 2013), 460-464, Johan E. Gustafsson contends that if Davidson, McKinsey and Suppes’ diachronic money-pump argument in their "Outlines of a Formal Theory of Value, I," Philosophy of Science 22 (1955), 140-160 is valid, so is the synchronic argument Gustafsson himself offers. He concludes that the latter renders irrelevant diachronic choice considerations in general, and the two best-known diachronic solutions to the money pump problem (...)
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  7.  14
    Mark Piper (2003). The Perennial Problem of Evil. Think 2 (4):65.
    Mark Piper introduces the best-known and perhaps most powerful of all the arguments against the existence of God.
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  8.  19
    Adrian M. S. Piper (2013). Volume II: A Kantian Conception. APRA Foundation.
    Adrian Piper argues that the Humean conception can be made to work only if it is placed in the context of a wider and genuinely universal conception of the self, whose origins are to be found in Kant’s Critique of Pure Reason. This conception comprises the basic canons of classical logic, which provide both a model of motivation and a model of rationality. These supply necessary conditions both for the coherence and integrity of the self and also for unified (...)
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  9. Mark Piper (2008). Why Theists Cannot Accept Skeptical Theism. Sophia 47 (2):129-148.
    In recent years skeptical theism has gained currency amongst theists as a way to escape the problem of evil by invoking putatively reasonable skepticism concerning our ability to know that instances of apparently gratuitous evil are unredeemed by morally sufficient reasons known to God alone. After explicating skeptical theism through the work of Stephen Wykstra and William Alston, I present a cumulative-case argument designed to show that skeptical theism cannot be accepted by theists insofar as it crucially undermines epistemic license (...)
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  10.  64
    Ignacio Jané (2006). What is Tarski's Common Concept of Consequence? Bulletin of Symbolic Logic 12 (1):1-42.
    In 1936 Tarski sketched a rigorous definition of the concept of logical consequence which, he claimed, agreed quite well with common usage-or, as he also said, with the common concept of consequence. Commentators of Tarski's paper have usually been elusive as to what this common concept is. However, being clear on this issue is important to decide whether Tarski's definition failed (as Etchemendy has contended) or succeeded (as most commentators maintain). I argue that the common concept of consequence that Tarski (...)
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  11.  22
    Adrian M. S. Piper (1991). Impartiality, Compassion, and Modal Imagination. Ethics 101 (4):726-757.
    We need modal imagination in order to extend our conception of reality - and, in particular, of human beings - beyond our immediate experience in the indexical present; and we need to do this in order to preserve the significance of human interaction. To make this leap of imagination successfully is to achieve not only insight but also an impartial perspective on our own and others' inner states. This perspective is a necessary condition of experiencing compassion for others. This is (...)
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  12.  48
    Mark Piper (2007). Skeptical Theism and the Problem of Moral Aporia. International Journal for Philosophy of Religion 62 (2):65 - 79.
    Skeptical theism seeks to defend theism against the problem of evil by invoking putatively reasonable skepticism concerning human epistemic limitations in order to establish that we have no epistemological basis from which to judge that apparently gratuitous evils are not in fact justified by morally sufficient reasons beyond our ken. This paper contributes to the set of distinctively practical criticisms of skeptical theism by arguing that religious believers who accept skeptical theism and take its practical implications seriously will be forced (...)
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  13. Adrian M. S. Piper (1978). Utility, Publicity, and Manipulation. Ethics 88 (3):189-206.
    In our dealings with young children, we often get them to do or think things by arranging their environments in certain ways; by dissembling, simplifying, or ambiguating the facts in answer to their queries; by carefully selecting the states of affairs, behavior of others, and utterances to which they shall be privy. We rightly justify these practices by pointing out a child's malleability, and the necessity of paying close attention to formative influences during its years of growth. This filtering of (...)
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  14.  41
    Ignasi Jané (2010). Idealist and Realist Elements in Cantor's Approach to Set Theory. Philosophia Mathematica 18 (2):193-226.
    There is an apparent tension between the open-ended aspect of the ordinal sequence and the assumption that the set-theoretical universe is fully determinate. This tension is already present in Cantor, who stressed the incompletable character of the transfinite number sequence in Grundlagen and avowed the definiteness of the totality of sets and numbers in subsequent philosophical publications and in correspondence. The tension is particularly discernible in his late distinction between sets and inconsistent multiplicities. I discuss Cantor’s contrasting views, and I (...)
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  15.  23
    I. Jane (2010). Idealist and Realist Elements in Cantor's Approach to Set Theory. Philosophia Mathematica 18 (2):193-226.
    There is an apparent tension between the open-ended aspect of the ordinal sequence and the assumption that the set-theoretical universe is fully determinate. This tension is already present in Cantor, who stressed the incompletable character of the transfinite number sequence in Grundlagen and avowed the definiteness of the totality of sets and numbers in subsequent philosophical publications and in correspondence. The tension is particularly discernible in his late distinction between sets and inconsistent multiplicities. I discuss Cantor’s contrasting views, and I (...)
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  16.  59
    Ignacio Jané (1993). A Critical Appraisal of Second-Order Logic. History and Philosophy of Logic 14 (1):67-86.
    Because of its capacity to characterize mathematical concepts and structures?a capacity which first-order languages clearly lack?second-order languages recommend themselves as a convenient framework for much of mathematics, including set theory. This paper is about the credentials of second-order logic:the reasons for it to be considered logic, its relations with set theory, and especially the efficacy with which it performs its role of the underlying logic of set theory.
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  17.  43
    Ignacio Jané & Gabriel Uzquiano (2004). Well- and Non-Well-Founded Fregean Extensions. Journal of Philosophical Logic 33 (5):437-465.
    George Boolos has described an interpretation of a fragment of ZFC in a consistent second-order theory whose only axiom is a modification of Frege's inconsistent Axiom V. We build on Boolos's interpretation and study the models of a variety of such theories obtained by amending Axiom V in the spirit of a limitation of size principle. After providing a complete structural description of all well-founded models, we turn to the non-well-founded ones. We show how to build models in which foundation (...)
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  18.  39
    Adrian M. S. Piper (1987). Moral Theory and Moral Alienation. Journal of Philosophy 84 (2):102-118.
    Most moral theories share certain features in common with other theories. They consist of a set of propositions that are universal, general, and hence impartial. The propositions that constitute a typical moral theory are (1) universal, in that they apply to all subjects designated as within their scope. They are (2) general, in that they include no proper names or definite descriptions. They are therefore (3) impartial, in that they accord no special privilege to any particular agent's situation which cannot (...)
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  19.  71
    Ignagio Jane (2001). Reflections on Skolem's Relativity of Set-Theoretical Concepts. Philosophia Mathematica 9 (2):129-153.
    In this paper an attempt is made to present Skolem's argument, for the relativity of some set-theoretical notions as a sensible one. Skolem's critique of set theory is seen as part of a larger argument to the effect that no conclusive evidence has been given for the existence of uncountable sets. Some replies to Skolem are discussed and are shown not to affect Skolem's position, since they all presuppose the existence of uncountable sets. The paper ends with an assessment of (...)
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  20.  66
    Ignacio Jané (1995). The Role of the Absolute Infinite in Cantor's Conception of Set. Erkenntnis 42 (3):375 - 402.
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  21.  38
    Adrian Piper (1985). Two Conceptions of the Self. Philosophical Studies 48 (2):173-197.
    The Humean conception of the self prevalent in the contemporary literature in moral and political philosophy, philosophy of mind, and action theory has yielded a persuasive model of human action that has contributed considerably to our understanding of moral motivation, rational action, and many other issues. But it has also generated certain problems. I should like to take issue with this conception, first by describing it in some detail and charting its connection with two such interrelated problems in moral psychology. (...)
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  22.  70
    Ignacio Jané (2005). Review of C. Badesa, The Birth of Model Theory: Löwenheim's Theorem in the Frame of the Theory of Relatives. [REVIEW] Philosophia Mathematica 13 (1):91-106.
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  23.  67
    Adrian M. S. Piper (1997). Kant on the Objectivity of the Moral Law (1994). In Andrews Reath, Barbara Herman & Christine Korsgaard (eds.), Reclaiming the History of Ethics: Essays for John Rawls. Cambridge University Press
    In 1951 John Rawls expressed these convictions about the fundamental issues in metaethics: [T]he objectivity or the subjectivity of moral knowledge turns, not on the question whether ideal value entities exist or whether moral judgments are caused by emotions or whether there is a variety of moral codes the world over, but simply on the question: does there exist a reasonable method for validating and invalidating given or proposed moral rules and those decisions made on the basis of them? For (...)
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  24.  60
    Adrian M. S. Piper (1993). Xenophobia and Kantian Rationalism. Philosophical Forum 24 (1-3):188-232.
    The purpose of this discussion is twofold. First, I want to shed some light on Kant's concept of personhood as rational agency, by situating it in the context of the first Critique's conception of the self as defined by its rational dispositions. I hope to suggest that this concept of personhood cannot be simply grafted onto an essentially Humean conception of the self that is inherently inimical to it, as I believe Rawls, Gewirth, and others have tried to do. Instead (...)
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  25.  59
    Adrian M. S. Piper (2009). Intuition and Concrete Particularity in Kant's Transcendental Aesthetic. In Francis Halsall, Julia Jansen & Tony O'Connor (eds.), Rediscovering Aesthetics: Transdisciplinary Voices From Art History, Philosophy, and Art Practice. Stanford University Press
    By transcendental aesthetic, Kant means “the science of all principles of a priori sensibility” (A 21/B 35). These, he argues, are the laws that properly direct our judgments of taste (B 35 – 36 fn.), i.e. our aesthetic judgments as we ordinarily understand that notion in the context of contemporary art. Thus the first part of the Critique of Pure Reason, entitled the Transcendental Aesthetic, enumerates the necessary presuppositions of, among other things, our ability to make empirical judgments about particular (...)
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  26.  24
    Ignacio Jane (1997). Theoremhood and Logical Consequence. Theoria 12 (1):139-160.
    In this paper, Tarskis notion of Logical Consequence is viewed as a special case of the more general notion of being a theorem of an axiomatic theory. As was recognized by Tarski, the material adequacy of his definition depends on having the distinction between logical and non logical constants right, but we find Tarskis analysis persuasive even if we dont agree on what constants are logical. This accords with the view put forward in this paper that Tarski indeed captures the (...)
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  27.  24
    Ignacio Jané (2003). Remarks on Second-Order Consequence. Theoria 18 (2):179-187.
    Tarski’s definition of logical consequence can take different forms when implemented in second order languages, depending on what counts as a model. In the canonical, or standard, version, a model is just an ordinary structure and the (monadic) second-order variables are meant to range over all subsets of its domain. We discuss the dependence of canonical second-order consequence on set theory and raise doubts on the assumption that canonical consequence is a definite relation.
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  28.  45
    Adrian Piper (2009). Intuition and Concrete Particularity in Kant's Transcendental Aesthetic. In Francis Halsall, Julia Jansen & Tony O'Connor (eds.), Rediscovering Aesthetics: Transdisciplinary Voices From Art History, Philosophy, and Art Practice. Stanford University Press
    By transcendental aesthetic, Kant means “the science of all principles of a priori sensibility” (A 21/B 35). 1 These, he argues, are the laws that properly direct our judgments of taste (B 35 – 36 fn.), i.e. our aesthetic judgments as we ordinarily understand that notion in the context of contemporary art. Thus the first part of the Critique of Pure Reason, entitled the Transcendental Aesthetic, enumerates the necessary presuppositions of, among other things, our ability to make empirical judgments about (...)
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  29.  30
    Adrian Piper (2001). Kant's Intelligible Standpoint on Action. In Hans-Ulrich Baumgarten & Carsten Held (eds.), Systematische Ethik mit Kant. Alber
    This essay attempts to render intelligible (you will pardon the pun) Kant's peculiar claims about the intelligible at A 539/B 567 – A 541/B 569 in the first Critique, in which he asserts that (1) ... [t]his acting subject would now, in conformity with his intelligible character, stand under no temporal conditions, because time is only a condition of appearances, but not of things in themselves. In him no action would begin or cease. Consequently it would not be subjected to (...)
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  30.  29
    Adrian Piper, Ten Commandments of Philosophical Writing.
    Ten commandments of philosophical writing.
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  31.  22
    Adrian M. S. Piper (1982). A Distinction Without a Difference. Midwest Studies in Philosophy 7 (1):403-435.
    I wish to defend the claim that given the content and structure of any moral theory we are likely to find palatable, there is no way of uniquely breaking down that theory into either consequentialist or deontological elements. Indeed, once we examine the actual structure of any such theory more closely, we see that it can be classified in either way arbitrarily. Hence if we ignore the metaethical pronouncements often made by adherents of the consequentialist-deontological distinction, we are quickly led (...)
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  32.  19
    Adrian M. S. Piper (1980). Property and the Limits of the Self. Political Theory 8 (1):39-64.
    THE MAIN OBJECTIVES of the following discussions are, first, to show the logical inconsistency of Hegel’s theory of the necessity of private property and, second, to show its exegetical inconsistency with the most plausible and consistent interpretations of Hegel’s theory of the self and its relation to the state in Ethical Life. I begin with the latter objective, by distinguishing three basic conceptions of the self that can be gleaned from various passages in the Philosophy of Right. I suggest viable (...)
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  33.  23
    Arthur Piper (2006). Sensible Models in Cognitive Neuroscience. In Analecta Husserliana: The Yearbook of Phenomenological Research, Volume Xd. Dordrecht: Springer
  34.  20
    S. Chow Wing, P. Wu Jane & K. K. Chan Allan (2009). The Effects of Environmental Factors on the Behavior of Chinese Managers in the Information Age in China. Journal of Business Ethics 89 (4).
    This paper examines the effects of environmental factors on the ethical behavior of managers using computers at work in Mainland China. In this study, environmental factors refer to senior management, peer groups, company policies, professional practices, and legal considerations. Ethical behaviors include attitudes to disclosure, protection of privacy, conflict of interest, personal conduct, social responsibility, and integrity. A questionnaire survey was used for data collection, and 125 mainland Chinese managers participated in the study. The results show that peer groups, professional (...)
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  35.  10
    Ignacio Jané (1988). Lógica Y Ontología. Theoria 4 (1):81-106.
    In this paper we discuss the way logical consequence depends on what sets there are. We try to find out what set-theoretical assumptions have to be made to determine a logic, i.e., to give a definite answer to whether any given argument is correct. Consideration of second order logic -which is left highly indetermined by the usual set-theoretical axioms- prompts us to suggest a slightly different but natural nation of logical consequence, which reduces second order logic indeterminacy without interfering with (...)
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  36.  14
    Adrian M. S. Piper (1996). Making Sense of Value. Ethics 106 (3):525-537.
    A book review of Elizabeth Anderson, Value in Ethics and Economics (Cambridge, Mass.: Harvard University Press, 1993). I will pass over her compelling critiques of cost-benefit analysis, rational desire theory, and "consequentialist" moral theories, among many topics she dispatches successfully, with fierce intelligence and wit. Instead I want to focus on the central justificatory strategy that underpins her defense of her pluralist, nonconsequentialist, rational attitude theory of value. Anderson states at the outset that she is not that interested in such (...)
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  37.  19
    Helen Piper (2003). Film Cultures. British Journal of Aesthetics 43 (3):334-336.
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  38.  15
    Adrian Piper (1980). Property and the Limits of the Self. Political Theory 8 (1):39 - 64.
    THE MAIN OBJECTIVES of the following discussions are, first, to show the logical inconsistency of Hegel’s theory of the necessity of private property and, second, to show its exegetical inconsistency with the most plausible and consistent interpretations of Hegel’s theory of the self and its relation to the state in Ethical Life. I begin with the latter objective, by distinguishing three basic conceptions of the self that can be gleaned from various passages in the Philosophy of Right. I suggest viable (...)
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  39.  18
    Adrian M. S. Piper (1985). Critical Hegemony and Aesthetic Acculturation. Noûs 19 (1):29-40.
    There is a broad consensus, within the interlocking system of art institutions, on the goals viewed as worth achieving. Artists, for example, will strive to realize broadly formalist values in their work; critics will strive to discern and articulate the achievement of such values; dealers will strive to discover and promote artists whose work successfully reflects these standards; and collectors will strive to acquire and exchange such work.The long-range effect of this tightly defended consensus is that the art practitioners who (...)
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  40.  2
    K. Jane (1994). Book Reviews. [REVIEW] British Journal of Aesthetics 34 (2).
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  41.  10
    Adrian Piper, Was amerikaner Von den deutschen lernen können (2003).
    Seit kurzem wird des öfteren in Deutschland die Ansicht geäußert, Deutschland solle nun seine fremdenfeindliche Vergangenheit im Zweiten Weltkrieg endlich hinter sich lassen und von nun ab als >>normalisiertes<< Land der Zukunft gegenübertreten. Diese Meinung entsteht aus der Voraussetzung, daß Deutschland durch seine Geschichte von Xenophobie und Genozid im Zweiten Weltkrieg als abnormal, als ungewöhnlich gekennzeichnet ist. Aber das ist nicht wahr. Deutschlands blutige Geschichte ist mit derjenigen der Vereinigten Staaten, Großbritanniens, der Niederlande, Rußlands, Chinas, Japans, der Türkei, Vietnams, Kambodschas, (...)
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  42. Raymond Frank Piper (1929). The Fields and Methods of Knowledge. New York, A.A. Knopf, Inc..
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  43.  8
    Adrian Piper, Was Amerikaner Von den Deutschen Lernen Können.
    Seit kurzem wird des öfteren in Deutschland die Ansicht geäußert, Deutschland solle nun seine fremdenfeindliche Vergangenheit im Zweiten Weltkrieg endlich hinter sich lassen und von nun ab als >>normalisiertes<< Land der Zukunft gegenübertreten. Diese Meinung entsteht aus der Voraussetzung, daß Deutschland durch seine Geschichte von Xenophobie und Genozid im Zweiten Weltkrieg als abnormal, als ungewöhnlich gekennzeichnet ist. Aber das ist nicht wahr. Deutschlands blutige Geschichte ist mit derjenigen der Vereinigten Staaten, Großbritanniens, der Niederlande, Rußlands, Chinas, Japans, der Türkei, Vietnams, Kambodschas, (...)
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  44.  1
    Eric Piper (2005). The Power of Negativity: Selected Writings on the Dialectic in Hegel and Marx Raya Dunayevskaya. [REVIEW] Historical Materialism 13 (3):305-316.
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  45.  1
    Laurence Piper (2005). Book Review. [REVIEW] Theoria 44 (108):118-122.
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  46.  3
    Adrian Piper (1983). The Rationality of Military Service (1981). In Robert K. Fullinwider (ed.), Conscripts and Volunteers: Military Requirements, Social Justice, and the All-Volunteer Force. Rowman and Allenheld
    The aim of this discussion is twofold.* First, I shall scrutinize certain prevailing rationales for enlisting for military service and show that these justifications are inadequate to meet the military’s recruiting needs. Larger numbers of enlistees who are fully equipped, both in technical skills and morale, for combat readiness are in great demand, but the arguments used to recruit potential enlistees are self-defeating. I shall show how and why they attract volunteers who are rendered singularly unfit to meet these demands (...)
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  47.  3
    M. McCallum & W. Piper (eds.) (1997). Psychological Mindedness: A Contemporary Understanding. Lawrence Erlbaum.
    This book will facilitate clinicians' efforts to select the most appropriate patients for their particular approaches to therapy, which will in turn reduce ...
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  48. Arthur Piper (2006). Analecta Husserliana: The Yearbook of Phenomenological Research, Volume XD. Dordrecht: Springer.
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  49. Otto A. Piper (1970). Christian Ethics. London,Nelson.
     
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  50. Adrian M. S. Piper (2008). Rationality and the Structure of the Self, Volume I: The Humean Conception. APRA Foundation Berlin.
    The Humean conception of the self consists in the belief-desire model of motivation and the utility-maximizing model of rationality. This conception has dominated Western thought in philosophy and the social sciences ever since Hobbes’ initial formulation in Leviathan and Hume’s elaboration in the Treatise of Human Nature. Bentham, Freud, Ramsey, Skinner, Allais, von Neumann and Morgenstern and others have added further refinements that have brought it to a high degree of formal sophistication. Late twentieth century moral philosophers such as Rawls, (...)
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