Search results for 'Janet Cockburn' (try it on Scholar)

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  1.  19
    Josephine Cock, Claire Fordham, Janet Cockburn & Patrick Haggard (2003). Who Knows Best? Awareness of Divided Attention Difficulty in a Neurological Rehabilitation Setting. Brain Injury 17 (7):561-574.
  2. Paul Alexandre R. Janet, Henry Jones, Ada Monahan & Gabriel Séailles (1902). A History of the Problems of Philosophy by P. Janet & G. Séailles, Tr. By A. Monahan, Ed. By H. Jones.
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  3. Paul Janet (1986). Paul Janet: la crise du spiritualisme. Corpus 3:133-148.
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  4. Paul Janet & Mary Chapman (1884). The Theory of Morals by Paul Janet; Tr. From the Latest French Edition by Mary Chapman. T. & T. Clark.
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  5.  16
    Bernadette Richards, Bill Madden & Tina Cockburn (2011). Considering the “Born-Alive” Rule and Possession of Sperm Following Death. Journal of Bioethical Inquiry 8 (4):323-327.
    Considering the “Born-Alive” Rule and Possession of Sperm Following Death Content Type Journal Article Category Recent Developments Pages 323-327 DOI 10.1007/s11673-011-9324-0 Authors Bernadette Richards, Law School, The University of Adelaide, South Australia, Australia Bill Madden, School of Law, University of Western Sydney, Sydney, NSW, Australia Tina Cockburn, School of Law, Queensland University of Technology, Brisbane, Qld, Australia Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 4.
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  6.  34
    David Cockburn (1997). Other Times: Philosophical Perspectives on Past, Present, and Future. Cambridge University Press.
    We view things from a certain position in time: in our language, thought, feelings and actions, we draw distinctions between what has happened, is happening, and will happen. Current approaches to this feature of our lives - those seen in disputes between tensed and tenseless theories, between realist and anti-realist treatments of past and future, and in accounts of historical knowledge - embody serious misunderstandings of the character of the issues; they misconstrue the relation between metaphysics and ethics, and the (...)
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  7.  12
    Cameron Stewart, Bernadette Richards, Richard Huxtable, Bill Madden & Tina Cockburn (2012). Sale of Sperm, Health Records, Minimally Conscious States, and Duties of Candour. Journal of Bioethical Inquiry 9 (1):7-14.
    Sale of Sperm, Health Records, Minimally Conscious States, and Duties of Candour Content Type Journal Article Category Recent Developments Pages 7-14 DOI 10.1007/s11673-011-9347-6 Authors Cameron Stewart, Centre for Health Governance, Law and Ethics, Sydney Law School, University of Sydney, Sydney, NSW, Australia 2006 Bernadette Richards, Law School, University of Adelaide, Adelaide, SA, Australia 5005 Richard Huxtable, Centre for Ethics in Medicine, University of Bristol, Bristol, BS8 1TH UK Bill Madden, School of Law, University of Western Sydney, Sydney, NSW, Australia Tina (...)
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  8.  5
    Bernadette Richards, Bill Madden & Tina Cockburn (2011). Recent Developments. Journal of Bioethical Inquiry 8 (2):113-119.
    Recent Developments Content Type Journal Article Pages 113-119 DOI 10.1007/s11673-011-9300-8 Authors Bernadette Richards, University of Adelaide, Adelaide, South Australia Bill Madden, School of Law, University of Western Sydney, Sydney, NSW, Australia Tina Cockburn, School of Law, Queensland University of Technology, Brisbane, Qld, Australia Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 2.
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  9. David Cockburn (2007). Other Times: Philosophical Perspectives on Past, Present and Future. Cambridge University Press.
    We view things from a certain position in time: in our language, thought, feelings and actions, we draw distinctions between what has happened, is happening, and will happen. Frequently, approaches to this feature of our lives - those seen in disputes between tensed and tenseless theories, between realist and anti-realist treatments of past and future, and in accounts of historical knowledge - embody serious misunderstandings of the character of the issues; they misconstrue the relation between metaphysics and ethics, and the (...)
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  10.  53
    David Cockburn & Howard Sankey (1992). A Dialogue on Scientific Realism. Cogito 6 (3):163-169.
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  11.  48
    D. M. Tappin & F. Cockburn (1992). Ethics and Ethics Committees: HIV Serosurveillance in Scotland. Journal of Medical Ethics 18 (1):43-46.
    Knowledge of the heterosexual spread of HIV is needed to plan future health-care needs. In December 1989 we gained approval and finance for unlinked anonymous testing of neonatal Guthrie card samples in Scotland. Local ethics committee approval was required before testing could start. Twenty ethics committees were approached in the 15 Scottish health board areas. Nineteen of the committees have agreed, representing 99.6 per cent of births in Scotland. Our method of contacting ethics committees is discussed, as are the points (...)
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  12.  4
    David Cockburn (1990). Other Human Beings. St. Martin's Press.
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  13.  9
    David Cockburn (2013). In the Beginning Was the Deed. Philosophical Investigations 36 (4):303-319.
    Winch's readings of Wittgenstein and Weil call for a significant rethinking of the relation between “metaphysics” and “ethics.” But there are confusions, perhaps to be found in all three of these writers, that we may slip into here. These are linked with the tendency to see idealist tendencies in Wittgenstein, and with his remark that giving grounds comes to an end, not in a kind of seeing on our part, but in our acting. The sense that we think we see (...)
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  14.  12
    Cameron Stewart, Tina Cockburn, Bill Madden, Sascha Callaghan & Christopher James Ryan (2012). Leave to Intervene in Cases of Gender Identity Disorder; Normative Causation; Financial Harms and Involuntary Treatment; and the Right to Be Protected From Suicide. Journal of Bioethical Inquiry 9 (3):235-242.
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  15. David Cockburn (2001). Language, Belief and Human Beings. In Anthony O'Hear (ed.), Royal Institute of Philosophy Supplement. Cambridge University Press 141-157.
    We may think of the core of Cartesian dualism as being the thesis that each of us is essentially a non-material mind or soul: ‘non-material’ in the sense that it has no weight, cannot be seen or touched, and could in principle continue to exist independently of the existence of any material thing. That idea was, of course, of enormous importance to Descartes himself, and we may feel that having rejected it, as most philosophers now have, we have rejected what (...)
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  16.  16
    David Cockburn (ed.) (1991). Human Beings. Cambridge University Press.
    The contributors to this collection have radically different approaches, some accepting and others denying its validity for a proper understanding of what a...
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  17.  12
    Stephanie Janet (1995). A Propos de “A New French Thought”. The Harvard Review of Philosophy 5 (1):67-71.
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  18.  51
    David Cockburn & Howard Sankey (1995). Depression and Science. Cogito 9 (1):67-72.
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  19.  9
    Tom Cockburn & Frances Cleaver (forthcoming). How Children and Young People Win Friends and Influence Others. Inquiry.
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  20.  2
    Michael Berk & Miles Leigh Janet (1999). Evidence‐Based Psychiatric Practice: Doctrine or Trap? Journal of Evaluation in Clinical Practice 5 (2):149-152.
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  21.  13
    Pierre Janet (1927). La peur de l'action: Les terminaisons de l'action, Les échecs et Les triomphes. Revue Philosophique de la France Et de l'Etranger 104:5 - 21.
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  22.  12
    John Coggon, Bill Madden, Tina Cockburn, Cameron Stewart, Jerome Amir Singh, Anant Bhan, Ross E. Upshur & Bernadette Richards (2012). Organ Donation, Discrimination After Death, Anti-Vaccination Sentiments, and Tuberculosis Management. Journal of Bioethical Inquiry 9 (2):125-133.
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  23.  19
    David Cockburn (1994). Human Beings and Giant Squids (on Ascribing Human Sensations and Emotions to Non-Human Creatures). Philosophy 69 (268):135-50.
    A television nature programme a year or two ago contained a striking sequence in which a giant squid was under threat from some other creature . The squid responded in a way which struck me immediately and powerfully as one of fear. Part of what was striking in this sequence was the way in which it was possible to see in the behaviour of a creature physically so very different from human beings an emotion which was so unambiguously (...)
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  24.  31
    David Cockburn (1991). The Evidence for Reincarnation. Religious Studies 27 (2):199 - 207.
    There are significant numbers of well-documented cases of the following general kind. At the age of 3 or 4 a child starts to make claims about his past which clearly do not correspond to anything that has happened in his present life. He claims to remember living in a certain place, doing certain things, being with certain people, and so on. It is then found that these memory claims fit the life of a person who died shortly before the child (...)
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  25.  31
    David Cockburn (2010). Time in Consciousness, Consciousness in Time. Royal Institute of Philosophy Supplement 85 (67):183-201.
    The paper is a criticism of the idea that a notion of has a significant role to play in the attempt to understand how the experience of change is possible. Discussion of such experience must give a significant place to its public and private manifestations. How should we picture the relationship between the experience of change and its manifestations? While we cannot identify these, we need not conclude that is something distinct from any of its public or private manifestations. With (...)
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  26.  12
    David Cockburn (1995). Responsibility and Necessity. Philosophy 70 (273):409 - 427.
    It is widely assumed that there is some form of logical tension between the idea that everything that happens happens of necessity and the idea that people are sometimes responsible for what they do. If there is such a tension it ought to be possible to characterize the notions of necessity and responsibility in a way such that the incompatibility is transparent.
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  27.  7
    Tom Cockburn (2011). Rethinking Children's Rights: Attitudes in Contemporary Society. By Phil Jones and Sue Welch. British Journal of Educational Studies 59 (3):357-358.
    (2011). Rethinking Children's Rights: Attitudes in Contemporary Society. By Phil Jones and Sue Welch. British Journal of Educational Studies: Vol. 59, Research capacity building, pp. 357-358.
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  28.  3
    Paul Janet (1877). Une Illusion d'Optique Interne. Revue Philosophique de la France Et de l'Etranger 3:497 - 502.
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  29.  4
    David Cockburn (1990). Freedom and Science. Cogito 4 (2):96-100.
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  30.  9
    David Cockburn (2001). Memories, Traces and the Significance of the Past. In Christoph Hoerl & Teresa McCormark (eds.), Time and Memory. Oxford University Press
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  31.  11
    David Cockburn (1985). The Mind, the Brain and the Face. Philosophy 60 (234):477-493.
    ‘Only of a living human being and what resembles a living human being can one say: it has sensations; it sees; is blind; hears, is deaf; is conscious or unconscious’. 1 ‘The human body is the best picture of the human soul’. Anyone who believes that Wittgenstein's remarks here embody important truths has quite a bit of explaining to do. What needs to be explained is why it is that enormous numbers of people, people who have never had the chance (...)
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  32.  20
    F. Janet (2007). Review of J. Norman, After Euclid: Visual Reasoning and the Epistemology of Diagrams. [REVIEW] Philosophia Mathematica 15 (1):116-121.
    This monograph treats the important topic of the epistemology of diagrams in Euclidean geometry. Norman argues that diagrams play a genuine justificatory role in traditional Euclidean arguments, and he aims to account for these roles from a modified Kantian perspective. Norman considers himself a semi-Kantian in the following broad sense: he believes that Kant was right that ostensive constructions are necessary in order to follow traditional Euclidean proofs, but he wants to avoid appealing to Kantian a priori intuition as the (...)
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  33.  7
    Pierre Janet (1901). LA MALADIE DU SCRUPULE OU L'ABOULIE DÉLIRANTE: Le contenu des obsessions. Revue Philosophique de la France Et de l'Etranger 51:337 - 359.
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  34.  7
    David Cockburn, Richard Double & Susan Wolf (1992). The Non-Reality of Free Will.Freedom Within Reason. Philosophical Quarterly 42 (168):383.
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  35.  27
    David Cockburn (2002). Rush Rhees, Wittgenstein and the Possibility of Discourse. Philosophical Investigations 25 (1):79–93.
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  36.  16
    Pierre Janet (1937). La psychologie de la croyance et le mysticisme (suite et fin). Revue de Métaphysique et de Morale 44 (2):369 - 410.
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  37.  10
    Bill Madden, Tina Cockburn & Jean E. Murray (2013). Assessment of Damages for Wrongful Birth and Consolidation in Advance Care Directives. Journal of Bioethical Inquiry 10 (3):287-291.
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  38.  5
    Pierre Janet (1886). Les actes inconscients et le dédoublement de la personnalité pendant le somnambulisme provoqué. Revue Philosophique de la France Et de l'Etranger 22:577 - 592.
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  39.  2
    Pierre Janet (1888). Les actes inconscients et la mémoire: Pendant le somnambulisme. Revue Philosophique de la France Et de l'Etranger 25:238 - 279.
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  40.  2
    Pierre Janet (1894). Histoire d'une idée fixe. Revue Philosophique de la France Et de l'Etranger 37:121 - 168.
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  41.  19
    David Cockburn (1987). The Problem of the Past. Philosophical Quarterly 37 (146):54-77.
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  42.  2
    Pierre Janet (1932). L'Hallucination dans le délire de persécution. Revue Philosophique de la France Et de l'Etranger 113:61 - 98.
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  43.  3
    Pierre Janet (1891). Étude sur un Cas d'aboulie et d'idées fixes. Revue Philosophique de la France Et de l'Etranger 31:258 - 287.
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  44.  17
    P. Miceli Marcia, P. Near Janet & Terry Morehead Dworkin (2009). A Word to the Wise: How Managers and Policy-Makers Can Encourage Employees to Report Wrongdoing. Journal of Business Ethics 86 (3).
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  45.  11
    David Cockburn (1992). The Supernatural. Religious Studies 28 (3):285 - 301.
    The final chapter of Peter Winch's book on Simone Weil discusses Weil's idea of supernatural virtue. Weil uses this language in connection with certain exceptional actions: actions of a kind which are for most of us, most of the time, simply impossible. She is particularly struck by cases in which someone refrains from exercising a power which they have over another: in which, for example, someone refrains from killing or enslaving an enemy who has grievously harmed him and who is (...)
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  46.  4
    Pierre Janet (1887). L'anesthésie systématisée et la dissociation Des phénomènes psychologiques. Revue Philosophique de la France Et de l'Etranger 23:449 - 472.
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  47.  1
    Paul Janet (1876). Les Causes finaLes. Revue Philosophique de la France Et de l'Etranger 1:24 - 44.
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  48.  4
    M. Janet (1961). W. H. Auden. Renascence 13 (3):115-118.
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  49.  2
    Paul Janet (1882). Le Spinozisme En France. Revue Philosophique de la France Et de l'Etranger 13:109 - 132.
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  50.  11
    G. T. Cockburn (1988). M. L. West: Euripides, Orestes (Edited with Translation and Commentary). (The Plays of Euripides.) Pp. Ix + 297. Warminster: Aris & Phillips, 1987. £18.75 (Paper, £8.25). [REVIEW] The Classical Review 38 (02):398-399.
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