Search results for 'Jews Election, Doctrine of' (try it on Scholar)

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  1.  11
    Vytautas Sinkevičius (2009). The Constitutional Doctrine of the Returning of the Powers of the Government upon the Election of the President of the Republic: Some Aspects of Argumentation. Jurisprudence 118 (4):63-84.
    The article deals with the doctrine of the returning of the powers of the Government upon the election of the President of the Republic formulated in the Constitutional Court ruling of 10 January 1998. Attention is focused on the arguments of the Constitutional Court upon which this doctrine is based–these are the arguments regarding the expression of no-confidence in the Prime Minister and the new empowerment of the Government (after more than a half of the ministers are changed). (...)
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  2.  26
    Paul D. Molnar (2007). Can the Electing God Be God Without Us? Some Implications of Bruce McCormack's Understanding of Barth's Doctrine of Election for the Doctrine of the Trinity. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 49 (2):199-222.
    This article is the attempt at a dialogue with Bruce McCormack about the position he espoused in The Cambridge Companion to Karl Barth concerning the relation between God's Election of grace and God's Triunity. I had criticized McCormack's position in my book, Divine Freedom and the Doctrine of the Immanent Trinity (2002), but I did not elaborate on it in great detail. To develop the dialogue I will: 1) consider McCormack's claim that in CD II/2 Barth made Jesus (...)
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  3. Leonide S. Blickshtein (1989). The Idea of the Covenant, the Chosenness of the People, and the Status of Personality in the Biblical Tradition: Historico-Philosophical Perspectives. Center for Jewish Community Studies, Jerusalem Center for Public Affairs.
     
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  4.  6
    Michelle R. Slack (2010). Avoiding Campaign Finance Reform: Examining the Doctrine of Constitutional Avoidance in Campaign Finance Reform Law in Light of Citizens United V. Federal Election Commission. Nexus 16:153.
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  5.  2
    David Novak (1997). Spinoza and the Doctrine of the Election of Israel. Studia Spinozana: An International and Interdisciplinary Series 13:81-99.
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  6.  9
    Milad Doueihi (2010). Augustine and Spinoza. Harvard University Press.
    Augustine, religion as rereading -- Hobbes, or nature as reason -- Spinoza and the "relics of man's ancient bondage" -- Conclusion: "the infinite separation".
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  7. Abraham Isaac Kook (2009). Orot. Hotsaʼat Me-Avne Ha-Maḳom.
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  8. Avraham Eliyahu ben Yehudah Yaʻaḳobovits (2010). Sefer Ṿe-Oraiteh Ḳeshoṭ: Daʻ Mah She-Tashiv le-ʻatsmekha Ṿela-Aḥerim .. [Ḥ. Mo. L.].
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  9. Michael Wyschogrod (1983). The Body of Faith: Judaism as Corporeal Election. Seabury Press.
     
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  10. Katherine Sonderegger (1992). That Jesus Christ Was Born a Jew: Karl Barth's "Doctrine of Israel". Penn State University Press.
    A leader in the Confessing Church, an outspoken opponent of Anti-Semitism, and, late in life, a committed supporter of the state of Israel, Karl Barth was nevertheless a firm and unflinching anti-Judaic theologian. _That Jesus Was Born a Jew _devotes itself to an analysis and description of these two sides of Barth's thought, from the period of the _Römerbrief_ through the Church Dogmatics and later postwar addresses. It places Barth's thought against the backdrop of his contemporaries and the developments in (...)
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  11. Peter Allmark, Mark Cobb, B. Jane Liddle & Angela Mary Tod (2010). Is the Doctrine of Double Effect Irrelevant in End-of-Life Decision Making? Nursing Philosophy 11 (3):170-177.
    In this paper, we consider three arguments for the irrelevance of the doctrine of double effect in end-of-life decision making. The third argument is our own and, to that extent, we seek to defend it. The first argument is that end-of-life decisions do not in fact shorten lives and that therefore there is no need for the doctrine in justification of these decisions. We reject this argument; some end-of-life decisions clearly shorten lives. The second is that the (...)
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  12.  35
    Patrick A. Tully (2005). The Doctrine of Double Effect and the Question of Constraints on Business Decisions. Journal of Business Ethics 58 (1-3):51 - 63.
    . How does the doctrine of double effect apply to business decisions to sell products which may be harmful to consumers? Lawrence Masek believes that some authors have misapplied the doctrine to this type of decision and, as a consequence, have committed themselves to placing unwarranted constraints on businesses. Seeking to correct this mistake, Masek presents his account of how the doctrine applies here, an account which is rather permissive but which, he claims, nevertheless preserves the (...)
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  13.  51
    Dezhi Duan (2007). Aquinas' Transcendences to Aristotle in the Doctrine of Essence. Frontiers of Philosophy in China 2 (4):572-582.
    Aquinas’ philosophy is revolutionary, especially his doctrine of essence within the context of natural philosophy has transcended that of Aristotle. The principal distinctions between the doctrines of Aquinas and Aristotle are demonstrated in four layers which are entity-nature, compositeness, particularity and potentiality of essence. Aquinas not only overturns and reforms the Western traditional view of essence, but also constructs a prominent “joint” connecting essentialism to existentialism in Western philosophy.
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  14.  26
    Christopher J. Eberle (2006). Religion, Pacifism, and the Doctrine of Restraint. Journal of Religious Ethics 34 (2):203 - 224.
    The doctrine of restraint is the claim that citizens and legislators ought to restrain themselves from making political decisions solely on religious grounds. That doctrine is normally construed as a general constraint on religious arguments: an exclusively religious rationale "as such" is an inappropriate basis for a political decision, particularly a coercive political decision. However, the most common arguments for the doctrine of restraint fail to show that citizens and legislators ought to obey the doctrine of (...)
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  15.  6
    John P. Crossley (2006). The Religious Ethics Implicit in Schleiermacher's Doctrine of Creation. Journal of Religious Ethics 34 (4):585-608.
    There is a religious ethics implicit in Schleiermacher's doctrine of creation based on the universal feeling of absolute dependence "prior to" its being informed by any historical tradition. The "highest good" which fundamentally characterizes his religious ethics is found at the intersection of God and the World. The "original perfection of man" and the "original perfection of the world" come together when human life in the world is fully informed by the feeling of absolute dependence. Although Schleiermacher did not (...)
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  16. Richard Hull (2000). Deconstructing the Doctrine of Double Effect. Ethical Theory and Moral Practice 3 (2):195-207.
    This paper examines the doctrine of double effect as it is typically applied. The difficulty of distinguishing between what we intend and what we foresee is highlighted. In particular, Warren Quinn's articulation of that distinction is examined and criticised. It is then proposed that the only credible way that we can be said to foresee that a harm will result and mean something other than that we intend it to result, is if we are not certain that that (...)
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  17.  23
    S. Matthew Liao (forthcoming). The Closeness Problem and the Doctrine of Double Effect: A Way Forward. Criminal Law and Philosophy:1-15.
    A major challenge to the Doctrine of Double Effect is the concern that an agent’s intention can be identified in such a fine-grained way as to eliminate an intention to harm from a putative example of an intended harm, and yet, the resulting case appears to be a case of impermissibility. This is the so-called “closeness problem.” Many people believe that one can address the closeness problem by adopting Warren Quinn’s version of the DDE, call it DDE*, which (...)
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  18.  13
    Fiery Cushman (forthcoming). The Psychological Origins of the Doctrine of Double Effect. Criminal Law and Philosophy:1-14.
    The doctrine of double effect (DDE) is a moral principle that distinguishes between harm we cause as a means to an end and harm that we cause as a side-effect. As a purely descriptive matter, the DDE is well established that it describes a consistent feature of human moral judgment. There are, however, several rival theories of its psychological cause. I review these theories and consider their advantages and disadvantages. Critically, most extant psychological theories of the DDE regard it (...)
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  19.  25
    Paul Douglas Kabay (2013). A Noneist Account of the Doctrine of Creatio Ex Nihilo. Sophia 52 (2):281-293.
    I spell out a problem with the doctrine of creatio ex nihilo: that, contra the doctrine, it is not possible to efficiently cause something from nothing. This is because an efficient cause requires a material cause in order to have an effect. The material cause supplies the potency that the efficient cause actualises. Because nothingness has no potencies, there is nothing for an efficient cause to actualise. I show that this objection presupposes that the theory of noneism (the (...)
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  20.  5
    Toma Birmontienė (2012). The Influence of Economic Crisis on the Constitutional Doctrine of Social Rights. Jurisprudence 19 (3):1005-1030.
    The article underlines the significance of social rights as important constitutional rights of a human being and emphasises the peculiarities of their nature from the point of view of not only national, but also international law. The article presents an analysis of the constitutional doctrine of the protection of guarantees of social rights, which has been formulated by the Constitutional Court of the Republic of Lithuania in the course of considering the issues of reduction of social guarantees—pensions and remuneration, (...)
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  21. W. J. Zwalve (2009). The Introduction to the Jurisprudence of Holland and the Doctrine of the Free Seas. Grotiana 30 (1):49-64.
    It is sometimes taken for granted that Grotius included a short restatement of his doctrine of the free sea in his famous Introduction to the Jurisprudence of Holland . This impression is incorrect, since Grotius merely restates a dictum of the Roman lawyer Marcianus and, in doing so, only deals with the condition of the sea according to private law. In Mare liberum, however, he employs Marcian's idea of the sea as a res communis in a different fashion. This (...)
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  22.  2
    Maria Grazia Martino (2015). The Right to Mission in Human Rights Law, “Mission to Amish People” and “Jews for Jesus”. Journal for the Study of Religions and Ideologies 14 (42):78-99.
    This paper examines the position of international human rights law towards missionary or proselytizing activities with a special focus on the American context. By evaluating UN legal acts such as the 1948 Universal Declaration of Human Rights, the 1960 Arcot Krishnaswami Study and the 1981 Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief and the American Convention of Human Rights, it investigates the extent to which such activities fall within the scope of (...)
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  23.  5
    Mohd Afandi Salleh & Mohd Fauzi Abu-Hussin (2013). The American Christians and the State of Israel. Journal for the Study of Religions and Ideologies 12 (34):152-172.
    Israel has always mattered to American Christians. They are among the strongest supporters of the State of Israel in the United States. The paper argues that the support that was extended by American Christians in general and the Christian Right in particular, to Israel and the Jewish people is the continuation of a long tradition in conservative American Christians rooted mainly in their theological doctrine. However, the study shows that the Christian Right is ambivalent in its view on (...). On the one hand, Jews are considered to be God’s chosen people and to have a special Biblical status and role. On the other hand, the Christian Right is allegedly anti-Semitic, as it views Jews as a condemned nation for their rejection of Christ as the Messiah, the reason for which they are unsaved and need to be converted to Christianity. Interestingly, both views, love and hatred of Jews, are based on the Biblical teachings and grounded in conservative Protestant theology; their paradoxical views on Jews are not a new phenomenon among conservative American Christians. Nevertheless, the study found that the support of the American Christians of the establishment of the State of Israel goes beyond theological doctrines or values. In fact, the humanitarian considerations of the liberal Christian and secular organizations in particular, were significant in contributing to the establishment of the Jewish state. (shrink)
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  24.  4
    Duan Dezhi (2007). Aquinas' Transcendences to Aristotle in the Doctrine of Essence. Frontiers of Philosophy in China 2 (4):572-582.
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  25.  3
    Egidijus Jarašiūnas (2009). The Problems of Correction of the Official Constitutional Doctrine. Jurisprudence 115 (1):39-70.
    The article deals with problems of the doctrine of reinterpretation of constitutional provisions, which are settled in the constitutional jurisprudence on correction of the official constitutional doctrine. This correction is typical or constitutional jurisprudence of most countries’. Under the Constitution, only the Constitutional Court enjoys the power to construe the Constitution officially. Official constitutional doctrine is to be developed in the acts of Constitutional Court gradually, disclosing new aspects of it, and supplementing it. The development of constitutional (...)
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  26.  74
    S. Matthew Liao (2009). The Loop Case and Kamm's Doctrine of Triple Effect. Philosophical Studies 146 (2):223 - 231.
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  27.  2
    Lijana Štarienė (2010). Cudak V. Lithuania and the European Court of Human Rights Approach to the State Immunity Doctrine. Jurisprudence 120 (2):159-175.
    The application of the state immunity doctrine with regard to the guarantee of access to court in the case-law of the European Court of Human Rights has been proved to be a complicated issue. In the ECHR’s case-law before the case Cudak v. Lithuania, the application of the state immunity doctrine had been considered as a proportionate restriction of the right of access to court even in cases of the realization of the protection of the jus cogens norm (...)
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  28.  1
    Carlos José Suarez (2013). As Casas de Deus, as igrejas de doutrina no Novo Reino de Granada, séculos XVI e XVII (The Houses of God: churches of doctrine in New Kingdom of Granada, in the 16th and 17th centuries) - DOI: 10.5752/P.2175-5841.2013v11n31p991. [REVIEW] Horizonte 11 (31):991-1017.
    O papel da Igreja foi fundamental no processo de constituição do território no Novo Mundo. Neste artigo, explora-se a forma como se implementaram no Novo Reino de Granada (hoje Colômbia) as “Instruções para a fábrica e decoração das igrejas” de Carlos Borromeo de 1577, documento considerado como a consolidação arquitetônica do Concilio de Trento. A análise parte da comparação dos principais preceitos contidos nas Instruções com os contratos de fabricação das igrejas celebrados pelo Visitador Luis Henríquez entre os anos 1599 (...)
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  29. Helga Varden (2010). Kant and Lying to the Murderer at the Door... One More Time: Kant's Legal Philosophy and Lies to Murderers and Nazis. Journal of Social Philosophy 41 (4):403-4211.
    Kant’s example of lying to the murderer at the door has been a cherished source of scorn for thinkers with little sympathy for Kant’s philosophy and a source of deep puzzlement for those more favorably inclined. The problem is that Kant seems to say that it’s always wrong to lie – even if necessary to prevent a murderer from reaching his victim – and that if one does lie, one becomes partially responsible for the killing of the victim. If this (...)
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  30.  38
    Lawrence Masek (2006). Deadly Drugs and the Doctrine of Double Effect: A Reply to Tully. [REVIEW] Journal of Business Ethics 68 (2):143-151.
    In a recent contribution to this journal, Patrick Tully criticizes my view that the doctrine of double effect does not prohibit a pharmaceutical company from selling a drug that has potentially fatal side-effects and that does not treat a life-threatening condition. Tully alleges my account is too permissive and makes the doctrine irrelevant to decisions about selling harmful products. In the following paper, I respond to Tully’s objections and show that he misinterprets my position and misstates some elements (...)
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  31.  3
    Vytautas Sinkevicius (2010). Delimitation of the Powers of the Seimas and the Government: Some Aspects of the Constitutional Doctrine. Jurisprudence 119 (1):43-68.
    The article deals with the criteria upon which the powers of the Seimas (the Parliament of the Republic of Lithuania) and the Government are delimited in the constitutional jurisprudence of Lithuania. It analyses how the Constitutional Court construes the principle of separation of powers as entrenched in the Constitution and evaluates the meaning of the provision of the Constitution that corresponding ‘relations are regulated by law’. If the Constitution provides that certain relations are regulated by means of a law, such (...)
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  32. Alison Hills (2007). Intentions, Foreseen Consequences and the Doctrine of Double Effect. Philosophical Studies 133 (2):257 - 283.
    The difficulty of distinguishing between the intended and the merely foreseen consequences of actions seems to many to be the most serious problem for the doctrine of double effect. It has led some to reject the doctrine altogether, and has left some of its defenders recasting it in entirely different terms. I argue that these responses are unnecessary. Using Bratman’s conception of intention, I distinguish the intended consequences of an action from the merely foreseen in a way that (...)
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  33. Ian Gold & Daniel Stoljar (1999). A Neuron Doctrine in the Philosophy of Neuroscience. Behavioral and Brain Sciences 22 (5):809-830.
    It is widely held that a successful theory of the mind will be neuroscientific. In this paper we ask, first, what this claim means, and, secondly, whether it is true. In answer to the first question, we argue that the claim is ambiguous between two views–one plausible but unsubstantive, and one substantive but highly controversial. In answer to the second question, we argue that neither the evidence from neuroscience itself nor from other scientific and philosophical considerations supports the controversial view.
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  34.  74
    Neil Francis Delaney (2007). A Note on Intention and the Doctrine of Double Effect. Philosophical Studies 134 (2):103 - 110.
    The purpose of this note is to tidy up some matters concerning ascriptions of intention and the employment of the doctrine of double effect (henceforth DDE). I first argue that Jonathan Bennett’s efforts to show that DDE is a foolish doctrine are unsatisfactory. I then consider a puzzle of Mark Johnston’s that seems to pose a problem for the defender of DDE. I turn to possible solutions to the puzzle, criticize one, and then offer the one I find (...)
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  35.  26
    Danny Marrero (2013). Is the Appeal of the Doctrine of Double Effect Illusory? Philosophia 41 (2):349-359.
    Scanlon (2008) has argued that his theory of permissibility (STP) has more explanatory power than the Doctrine of Double Effect (DDE). I believe this claim is wrong. Borrowing Michael Walzer’s method of inquiry, I will evaluate the explanatory virtue of these accounts by their understanding of actual moral intuitions originated in historical cases. Practically, I will evaluate these accounts as they explain cases of hostage crises. The main question in this context is: is it permissible that nation-states act with (...)
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  36. Richard McDonough (1992). Wittgenstein's Doctrine of Silence. The Thomist 56 (4):695-699.
    The paper argues that Wittgenstein's "doctrine of silence", the view that one cannot "say" philosophical propositions (and certain other things), does not, as usually believed, mean that one cannot, in the ordinary sense, engage in philosophical discourse about these things. The paper argues that in a certain sense on can "say" these things (as Wittgenstein himself does in the Tractatus). As a consequence, Wittgenstein is not, as some believe, committed to the inconsistent attempt to say what cannot be said.
     
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  37.  3
    A. Theodorakakou (2005). What is at Issue in Argumentation? Judgment in the Hellenistic Doctrine of Krinomenon. Argumentation 19 (2):239-250.
    This paper offers an account of the Hellnistic doctrine of krinomenon, elaborating on the idea of rhetoric’s restoration as a major tool of contemporary research and philosophical study. As opposed to theories of argumentation that identify judgment with its propositional version and establish legitimization on speaker-audience identity, failing to acknowledge difference and controversy, the doctrine of krinomenon focuses on the question posed, connecting rhetoric to judgment. The crucial difference from classical rhetoric lies in the concept of zētēma: In (...)
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  38.  19
    Norbert Max Samuelson (1994). Judaism and the Doctrine of Creation. Cambridge University Press.
    The topic of this book is 'creation'. It breaks down into discussions of two distinct, but interrelated, questions: what does the universe look like, and what is its origin? The opinions about creation considered by Norbert Samuelson come from the Hebrew scriptures, Greek philosophy, Jewish philosophy, and contemporary physics. His perspective is Jewish, liberal, and philosophical. It is 'Jewish' because the foundation of the discussion is biblical texts interpreted in the light of traditional rabbinic texts. It is 'philosophical' because the (...)
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  39.  8
    Daniel D. De Haan (2015). The Doctrine of the Analogy of Being in Avicenna’s Metaphysics of the Healing. Review of Metaphysics 69 (2):261-286.
    This essay expounds Avicenna’s doctrine of the analogy of being and examine the function it plays in his Metaphysics of the Healing. In the first part addresses the question: What is Avicenna’s doctrine of the analogy of being? The essay begins by situating Avicenna’s doctrine of the analogy of being within the epistemological framework of his account of metaphysics as an Aristotelian science. It then explicates Avicenna’s own presentation of analogy within his account of names of univocity, (...)
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  40. Jeff McMahan (1994). Revising the Doctrine of Double Effect. Journal of Applied Philosophy 11 (2):201-212.
    The Doctrine of Double Effect has been challenged by the claim that what an agent intends as a means may be limited to those effects that are precisely characterized by the descriptions under which the agent believes that they are minimally causally necessary for the production of other effects that the agent seeks to bring about. If based on so narrow a conception of an intended means, the traditional Doctrine of Double Effect becomes limitlessly permissive. In this paper (...)
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  41.  88
    Frances M. Kamm (1991). The Doctrine of Double Effect: Reflections on Theoretical and Practical Issues. Journal of Medicine and Philosophy 16 (5):571-585.
    The Doctrine of Double Effect and the Principle of Do No Harm raise important theoretical and practical issues, some of which are discussed by Boyle, Donagan, and Quinn. I argue that neither principle is correct, and some revisionist, and probably nonabsolutist, analysis of constraints on action and omission is necessary. In making these points, I examine several approaches to deflection of threat cases, discuss an argument for the permissibility of voluntary euthanasia, and present arguments relevant to medical contexts which (...)
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  42.  41
    Simon Fitzpatrick (2014). Distinguishing Between Three Versions of the Doctrine of Double Effect Hypothesis in Moral Psychology. Review of Philosophy and Psychology 5 (4):505-525.
    Based on the results of empirical studies of folk moral judgment, several researchers have claimed that something like the famous Doctrine of Double Effect may be a fundamental, albeit unconscious, component of human moral psychology. Proponents of this psychological DDE hypothesis have, however, said surprisingly little about how the distinction at the heart of standard formulations of the principle—the distinction between intended and merely foreseen consequences—might be cognised when we make moral judgments about people’s actions. I first highlight the (...)
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  43.  4
    Francesco Bellucci (forthcoming). Charles S. Peirce and the Medieval Doctrine of Consequentiae. History and Philosophy of Logic:1-25.
    In 1898 C. S. Peirce declares that the medieval doctrine of consequences had been the starting point of his logical investigations in the 1860s. This paper shows that Peirce studied the scholastic theory of consequentiae as early as 1866–67, that he adopted the scholastics’ terminology, and that that theory constituted a source of logical doctrine that sustained Peirce for a lifetime of creative and original work.
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  44.  16
    Michael LeBuffe (2014). The Doctrine of the Two Kingdoms: Miracles, Monotheism, and Reason in Spinoza. British Journal for the History of Philosophy 23 (2):318-332.
    Spinoza insists in the Theological Political Treatise that philosophy and theology are two separate kingdoms. I argue here that there is a basis in the psychology of the Ethics for one of the major components of the doctrine of the two kingdoms. Under the kingdom of theology, religion's principal function is to overcome the influence of harmful passion that prevents people from living life according to a fixed plan: people can live according to a fixed plan because they can (...)
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  45.  19
    Fiammetta Palladini (2008). Pufendorf Disciple of Hobbes: The Nature of Man and the State of Nature: The Doctrine of Socialitas. History of European Ideas 34 (1):26-60.
    No doctrine of Pufendorf's is better known than that of socialitas. The reason is that Pufendorf himself declared that socialitas was the foundation of natural law. No interpreter of Pufendorf can therefore avoid dealing with it. Moreover, Pufendorf linked the issue of socialitas to the question of the state of nature, thus raising important issues with both theological and philosophical implications.Given the prominence and importance of this theme in Pufendorf's work, a close analysis of what he meant by it (...)
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  46.  36
    Sophia Reibetanz (1998). A Problem for the Doctrine of Double Effect. Proceedings of the Aristotelian Society 98 (2):217–223.
    The Doctrine of Double Effect has been defended not only as a test of character but also as a criterion of wrongness for action. This paper criticises one attempt to justify the doctrine in the latter capacity. The justification, first proposed by Warren Quinn, traces the wrongness of intending harm as a means to the objectionable features of certain reasons for making this our intention. As I argue, however, some of the actions which seem to us to be (...)
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  47.  26
    Andrew Pessin (2000). Malebranche's Doctrine of Freedom / Consent and the Incompleteness of God's Volitions. British Journal for the History of Philosophy 8 (1):21 – 53.
    'God needs no instruments to act', Malebranche writes in Search 6.2.3; 'it suffices that He wills in order that a thing be, because it is a contradiction that He should will and that what He wills should not happen. Therefore, His power is His will' (450). After nearly identical language in Treatise 1.12, Malebranche writes that '[God's] wills are necessarily efficacious ... [H]is power differs not at all from [H]is will' (116). God's causal power, here, clearly traces only to His (...)
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  48.  11
    Whitley R. P. Kaufman (2016). The Doctrine of Double Effect and the Trolley Problem. Journal of Value Inquiry 50 (1):21-31.
    It is widely held by moral philosophers that J.J. Thomson’s “Loop Variant,” a version of the Trolley Problem first presented by her in 1985, decisively refutes the Doctrine of Double Effect as the right explanation of our moral intuitions in the various trolley-type cases.See Bruers and Brackman, “A Review and Systematization of the Trolley Problem,” Philosophia 42:2 : 251–269; T. Scanlon, Moral Dimensions: Permissibility, Meaning, Blame ; Peter Singer, “Ethics and Intuitions,” Journal of Ethics 9:314 : 331–352, p. 340; (...)
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  49.  12
    S. A. Paphitis (2009). The Doctrine of Eternal Recurrence and its Significance with Respect to On the Genealogy of Morals. South African Journal of Philosophy 28 (2):189-198.
    Reading the writings of Nietzsche is somewhat like putting together a large and complex jigsaw puzzle. In this paper I aim to show how two pieces of Nietzsche’s puzzle fit together: the first piece being the Doctrine of Eternal Recurrence; and the second piece being On the Genealogy of Morals. In order to see how these two pieces lock in to one another we must understand that Nietzsche’s great love of fate – his ‘Amor Fati’ – is what he (...)
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  50.  34
    John Zeis (2004). Killing Innocents and the Doctrine of Double Effect. Proceedings of the American Catholic Philosophical Association 78:133-144.
    Catholic moral philosophy requires an absolute prohibition against the direct killing of innocents. In this paper I consider some examples of justified actionswhich involve the killing of innocent persons and will present them as cases about which I am confident many others will share the same intuitions. I willthen try to show what conditions apply in such cases that justify those intuitions. I will argue that their justification is in accordance with a modified version of theFinnis, Grisez, Boyle interpretation of (...)
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