Search results for 'Jeff Everett' (try it on Scholar)

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  1.  26
    Jeff Everett, Dean Neu & Abu Shiraz Rahaman (2006). The Global Fight Against Corruption: A Foucaultian, Virtues-Ethics Framing. Journal of Business Ethics 65 (1):1-12.
    This paper extends the discussion of business ethics by examining the issue of corruption, its definition, the solutions being proposed for dealing with it, and the ethical perspectives underpinning these proposals. The paper’s findings are based on a review of association, think-tank, and academic reports, books, and papers dealing with the topic of corruption, as well as the pronouncements, websites, and position papers of a number of important global organizations active in the fight. These organizations include the World Bank, the (...)
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  2.  17
    Jeff S. Everett, Dean Neu & Daniel Martinez (2008). Multi-Stakeholder Labour Monitoring Organizations: Egoists, Instrumentalists, or Moralists? Journal of Business Ethics 81 (1):117-142.
    This article examines four leading multi-stakeholder labour monitoring organizations. All operating in the maquiladora industry, these organizations are viewed in light of the growing global trend toward industry self-regulation, or what has been referred to as the 'global out-sourcing of regulation'. Their Board compositions, codes of conduct and monitoring and enforcement strategies are all examined as a means of tentatively positioning these organizations along an 'egoist-instrumentalist-moralist' ethical culture continuum. Such a framing provides insights into the perceived salience of these organizations' (...)
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  3.  8
    Jeff S. Everett (2007). Ethics Education and the Role of the Symbolic Market. Journal of Business Ethics 76 (3):253-267.
    This study responds to suggestions that business-school faculty are promoting distorted views of human nature and out-dated notions of ethics. Specifically, the paper examines in-depth interviews with a sample of 15 faculty centrally-positioned within the field’s symbolic market, namely, academics who completed their Ph.D. programs in the same institutional space as the editors of five top accounting journals. The paper finds that ethics are for the most part important to these individuals, but that the field’s general adherence to the neoclassical (...)
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  4.  5
    Abu Shiraz Rahaman, Jeff Everett & Dean Neu (2013). Trust, Morality, and the Privatization of Water Services in Developing Countries. Business and Society Review 118 (4):539-575.
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  5.  22
    Anthony Everett (2013). The Nonexistent. OUP Oxford.
    Anthony Everett gives a philosophical defence of the common-sense view that there are no such things as fictional people, places, and things. He argues that our talk and thought about such fictional objects takes place within the scope of a pretense, and that we gain little but lose much by accepting fictional realism.
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  6. Anthony Everett (2003). Empty Names and `Gappy' Propositions. Philosophical Studies 116 (1):1-36.
    In recent years a number of authors sympathetic to Referentialistaccounts of proper names have argued that utterances containingempty names express `gappy,' or incomplete, propositions. In this paper I want to take issue with this suggestion.In particular, I argue versions of this approach developedby David Braun, Nathan Salmon, Ken Taylor, and by Fred Adams,Gary Fuller, and Robert Stecker.
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  7. Anthony Everett (2005). Against Fictional Realism. Journal of Philosophy 102 (12):624 - 649.
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  8. T. Hofweber & A. Everett (eds.) (2000). Empty Names, Fiction, and the Puzzles of Non-Existence. CSLI Publications.
    Philosophers and theorists have long been puzzled by humans' ability to talk about things that do not exist, or to talk about things that they think exist but, in fact, do not. _Empty Names, Fiction, and the Puzzles of Non-Existence_ is a collection of 13 new works concerning the semantic and metaphysical issues arising from empty names, non-existence, and the nature of fiction. The contributors include some of the most important researchers working in these fields. Some of the papers develop (...)
     
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  9. Anthony Everett (2007). Pretense, Existence, and Fictional Objects. Philosophy and Phenomenological Research 74 (1):56–80.
    There has recently been considerable interest in accounts of fiction which treat fictional characters as abstract objects. In this paper I argue against this view. More precisely I argue that such accounts are unable to accommodate our intuitions that fictional negative existentials such as “Raskolnikov doesn’t exist” are true. I offer a general argument to this effect and then consider, but reject, some of the accounts of fictional negative existentials offered by abstract object theorists. I then note that some of (...)
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  10. Anthony Everett (2005). Recent Defenses of Descriptivism. Mind and Language 20 (1):103–139.
    David Sosa, Michael Nelson, and Jason Stanley have recently offered a series of interesting and provocative challenges to Kripke's modal arguments against Descriptivism. In this paper I explore these challenges and some of the issues to which they give rise. I argue that, in the end, all three challenges fail.
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  11. Alain Morin & James Everett (1990). Inner Speech as a Mediator of Self-Awareness, Self-Consciousness, and Self-Knowledge: An Hypothesis. New Ideas in Psychology 8 (3):337-56.
  12.  46
    Jennifer Everett (2001). Environmental Ethics, Animal Welfarism, and the Problem of Predation: A Bambi Lover's Respect for Nature. Ethics and the Environment 6 (1):42-67.
    : Many environmentalists criticize as unecological the emphasis that animal liberationists and animal rights theorists place on preventing animal suffering. The strong form of their objection holds that both theories ab-surdly entail a duty to intervene in wild predation. The weak form holds that animal welfarists must at least regard predation as bad, and that this stance reflects an arrogance toward nature that true environmentalists should reject. This paper disputes both versions of the predation critique. Animal welfarists are not committed (...)
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  13.  89
    Anthony Everett (1994). Absorbing Dialetheia? Mind 103 (412):413-420.
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  14.  19
    Linda Everett, Debbie Thorne & Carol Danehower (1996). Cognitive Moral Development and Attitudes Toward Women Executives. Journal of Business Ethics 15 (11):1227 - 1235.
    Research has shown that men and women are similar in their capabilities and management competence; however, there appears to be a glass ceiling which poses invisible barriers to their promotion to management positions. One explanation for the existence of these barriers lies in stereotyped, biased attitudes toward women in executive positions. This study supports earlier findings that attitudes of men toward women in executive positions are generally negative, while the attitudes of women are generally positive. Additionally, we found that an (...)
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  15. Theodore J. Everett (2001). The Rationality of Science and the Rationality of Faith. Journal of Philosophy 98 (1):19-42.
    Why is science so rare and faith so common in human history? Traditional cultures persist because it is subjectively rational for each maturing child to defer to the unanimous beliefs of his elders, regardless of any personal doubts. Science is possible only when individuals promote new theories (which will probably be proven false) and forgo the epistemic advantages of accepting established views (which are more likely to be true). Hence, progressive science progress must rely upon the epistemic altruism of experimental (...)
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  16. Anthony Everett (1996). Qualia and Vagueness. Synthese 106 (2):205-226.
    In this paper I present two arguments against the thesis that we experience qualia. I argue that if we experienced qualia then these qualia would have to be essentially vague entities. And I then offer two arguments, one a reworking of Gareth Evans' argument against the possibility of vague objects, the other a reworking of the Sorites argument, to show that no such essentially vague entities can exist. I consider various objections but argue that ultimately they all fail. In particular (...)
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  17. Theodore J. Everett (2000). A Simple Logic for Comparisons and Vagueness. Synthese 123 (2):263-278.
    This article provide an intuitive semantic account of a new logic for comparisons (CL), in which atomic statements are assigned both a classical truth-value and a “how much” value or extension in the range [0, 1]. The truth-value of each comparison is determined by the extensions of its component sentences; the truth-value of each atomic depends on whether its extension matches a separate standard for its predicate; everything else is computed classically. CL is less radical than Casari’s comparative logics, in (...)
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  18. Theodore J. Everett (2002). Analyticity Without Synonymy in Simple Comparative Logic. Synthese 130 (2):303 - 315.
    In this paper I provide some formal schemas for the analysis of vague predicates in terms of a set of semantic relations other than classical synonymy, including weak synonymy (as between "large" and "huge"), antonymy (as between "large" and "small"), relativity (as between "large" and "large for a dog"), and a kind of supervenience (as between "large" and "wide" or "long"). All of these relations are representable in the simple comparative logic CL, in accordance with the basic formula: the more (...)
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  19.  74
    A. Everett (2007). Review: The Architecture of the Imagination: New Essays on Pretence, Possibility, and Fiction. [REVIEW] Mind 116 (464):1151-1154.
  20.  83
    Theodore J. Everett (2000). Other Voices, Other Minds. Australasian Journal of Philosophy 78 (2):213-222.
    Solipsism can be refuted along fairly traditional, internalist lines, by means of a second-order induction. We are justified in believing in other minds, because other people tell us that they have minds, and we have good inductive reason to believe that whatever certain others say is likely to be true. This simple argument is sound, the author argues, even though we are in no prior position to believe that other thinking people exist as such, or that the sounds they make (...)
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  21.  78
    Anthony Everett (2002). Predelli on Procrastination. Analysis 62 (2):160–166.
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  22.  71
    Theodore J. Everett (2006). Antiskeptical Conditionals. Philosophy and Phenomenological Research 73 (3):505–536.
    Empirical knowledge exists in the form of antiskeptical conditionals, which are propositions like [if I am not undetectably deceived, then I am holding a pen]. Such conditionals, despite their trivial appearance, have the same essential content as the categorical propositions that we usually discuss, and can serve the same functions in science and practical reasoning. This paper sketches out two versions of a general response to skepticism that employs these conditionals. The first says that our ordinary knowledge attributions can safely (...)
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  23.  59
    Anthony Everett (2007). Review of Alberto Voltolini, How Ficta Follow Fiction: A Syncretistic Account of Fictional Entities. [REVIEW] Notre Dame Philosophical Reviews 2007 (11).
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  24.  11
    William Johnson Everett (1986). OIKOS: Convergence in Business Ethics. [REVIEW] Journal of Business Ethics 5 (4):313 - 325.
    The current focus on corporate culture in managerial theory, on character development in business ethics, and on the work—family relationship in family studies calls for an integrating concept to help us explore the relationship of work, family, and fundamental values. The ancient Greek concept of the oikos offers a basic framework for understanding the ensemble of emotional commitments and faith values underlying ethical action in organizational life. Examination of the interrelationships among the arenas of work, family and faith directs us (...)
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  25.  24
    William W. Everett (1972). Cybernetics and the Symbolic Body Model. Zygon 7 (2):98-109.
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  26.  37
    Alain Morin & James Everett (1991). Self-Awareness and Introspective Private Speech in 6-Year-Old Children. Psychological Reports 68:1299-1306.
    Sttrrtmory.— It has been suggested recently that self-awareness is cognitively mediated by inner speech and that this hypothesis could be tested by using the private speech paradigm. This paper describes a study in which the creation of a state of self-awareness was attempted in children to test the viability of a research strategy based on private speech and used to explore the hypothesis of a link between selfawareness and inner speech, and to test directly this hypothesis by comparing the incidence (...)
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  27.  24
    Anthony Everett (1996). A Dilemma for Priest's Dialethism? Australasian Journal of Philosophy 74 (4):657 – 668.
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  28.  21
    Anthony Everett (2006). Review of Christopher Gauker, Conditionals in Context. [REVIEW] Notre Dame Philosophical Reviews 2006 (7).
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  29.  14
    George P. Adams, C. J. Ducasse, Walter Goodnow Everett, DeWitt Parker, F. C. Sharp & J. H. Turfs (1932). A Symposium: The Aim and Content of Graduate Training in Ethics. International Journal of Ethics 43 (1):53-64.
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  30.  11
    William James, Halbert Hains Britan, George H. Sabine, John Grier Hibben, G. A. Tawney, Charles M. Bakewell, W. H. Sheldon, Ernest Albee, Lewis F. Hite, I. W. Riley, A. T. Ormond, F. C. French & Walter G. Everett (1907). The Sixth Annual Meeting of the American Philosophical Association. Journal of Philosophy, Psychology and Scientific Methods 4 (3):64-76.
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  31.  9
    Anthony Everett (2007). From a Deflationary Point of View - by Paul Horwich. Philosophical Books 48 (3):277-279.
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  32.  9
    Jennifer Everett & Shelley Wilcox (1998). Moral Discourse and Social Responsibility: Comments on Machan's Critique of Jaggar. Journal of Social Philosophy 29 (3):142-152.
  33.  11
    Walter Goodnow Everett (1900). The Relation of Ethics to Religion. International Journal of Ethics 10 (4):479-493.
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  34.  9
    Shu-Ling C. Everett (1996). Mirage Multiculuralism: Unmasking the Mighty Morphin Power Rangers. Journal of Mass Media Ethics 11 (1):28 – 39.
    The Mighty Morphin Power Rangers may be the most popular children's program since the inception of television. While the program is a commercial success, it also generates much controversy. For example, with an average of 211 acts of violence per hour, is Power Rangers too violent for children to watch? The show's U.S. producers rebut by claiming that Power Rangers is perhaps the most multicultural children's program available in the United States and should be encouraged. How is this so-called multiculturalism (...)
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  35.  7
    Walter G. Everett (1898). The Concept of the Good. Philosophical Review 7 (5):505-517.
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  36.  7
    Walter Goodnow Everett (1923). The Problem of Progress. Philosophical Review 32 (2):125-153.
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  37.  2
    Jennifer Everett (2002). Book Review: Steven M. Wise. Foreward by Jane Goodall. Rattling the Cage: Toward Legal Rights for Animals. Cambridge, Mass.: Perseus Books, 2000. [REVIEW] Ethics and the Environment 7 (1):147-153.
  38.  3
    Alain Morin & James Everett (1988). Une Critique de l'Interactionnisme d'Eccles. Dialogue 27 (02):263-.
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  39.  3
    Jennifer Everett (2002). Rattling the Cage: Toward Legal Rights for Animals (Review). Ethics and the Environment 7 (1):147-153.
  40.  2
    Millard S. Everett (1941). Book Review:Wisdom in Conduct: An Introduction to Ethics. Christopher Browne Garnett, Jr. [REVIEW] Ethics 51 (2):238-.
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  41.  2
    Walter G. Everett (1898). The Evaluation of Life. Philosophical Review 7 (4):382-393.
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  42. Millard S. Everett (1954). Ideals of Life. New York, Wiley.
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  43. Charles Warren Everett & Bernard Gagnebin (eds.) (1948). Jeremy Bentham Bicentenary Celebrations. London, H. K. Lewis.
     
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  44. Charles Warren Everett (1931). The Education of Jeremy Bentham. New York, Columbia University Press.
     
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  45. Walter Goodnow Everett (1932). The Uniqueness of Man. Berkeley, Calif.,University of California Press.
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  46. Millard S. Everett (1929). Utilitarianism as a Universal Morality. Chicago.
     
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  47. Mary Everett (1943). Universal Wave Lengths. New York, House of Field, Inc..
     
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  48. Jeffrey Barrett (2011). Everett's Pure Wave Mechanics and the Notion of Worlds. European Journal for Philosophy of Science 1 (2):277-302.
    Everett (1957a, b, 1973) relative-state formulation of quantum mechanics has often been taken to involve a metaphysical commitment to the existence of many splitting worlds each containing physical copies of observers and the objects they observe. While there was earlier talk of splitting worlds in connection with Everett, this is largely due to DeWitt’s (Phys Today 23:30–35, 1970) popular presentation of the theory. While the thought of splitting worlds or parallel universes has captured the popular imagination, Everett (...)
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  49. Christina Conroy (2012). The Relative Facts Interpretation and Everett's Note Added in Proof. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 43 (2):112-120.
    In this paper I argue that the development of what I take to be the most charitable, faithful and conservative interpretation of Hugh Everett's pure wave mechanics, the relative facts interpretation, leads to a new reading of the most famous quote of his dissertation: the note added in proof. This addresses the question of how to make sense of Everett's claim that "all elements of a superposition are "actual," none any more "real" than the rest.". I present the (...)
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  50.  17
    Louis Marchildon (2011). Can Everett Be Interpreted Without Extravaganza? Foundations of Physics 41 (3):357-362.
    Everett’s relative states interpretation of quantum mechanics has met with problems related to probability, the preferred basis, and multiplicity. The third theme, I argue, is the most important one. It has led to developments of the original approach into many-worlds, many-minds, and decoherence-based approaches. The latter especially have been advocated in recent years, in an effort to understand multiplicity without resorting to what is often perceived as extravagant constructions. Drawing from and adding to arguments of others, I show that (...)
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