Search results for 'Joe Thomas' (try it on Scholar)

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Profile: Joey Thomas (University of Aberdeen)
  1.  36
    Ari Joffe, Joe Carcillo, Natalie Anton, Allan deCaen, Yong Han, Michael Bell, Frank Maffei, John Sullivan, James Thomas & Gonzalo Garcia-Guerra (2011). Donation After Cardiocirculatory Death: A Call for a Moratorium Pending Full Public Disclosure and Fully Informed Consent. [REVIEW] Philosophy, Ethics, and Humanities in Medicine 6 (1):17-.
    Many believe that the ethical problems of donation after cardiocirculatory death (DCD) have been "worked out" and that it is unclear why DCD should be resisted. In this paper we will argue that DCD donors may not yet be dead, and therefore that organ donation during DCD may violate the dead donor rule. We first present a description of the process of DCD and the standard ethical rationale for the practice. We then present our concerns with DCD, including the following: (...)
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  2.  7
    Thomas E. Schlaepfer, Michael X. Cohen, Caroline Frick, Markus Mathaus Kosel, Daniela Brodesser, Nikolai Axmacher, Alexius Young Joe, Martina Kreft, Doris Lenartz & Volker Sturm, Deep Brain Stimulation to Reward Circuitry Alleviates Anhedonia in Refractory Major Depression.
    Deep brain stimulation to different sites allows interfering with dysfunctional network function implicated in major depression. Because a prominent clinical feature of depression is anhedonia--the inability to experience pleasure from previously pleasurable activities--and because there is clear evidence of dysfunctions of the reward system in depression, DBS to the nucleus accumbens might offer a new possibility to target depressive symptomatology in otherwise treatment-resistant depression. Three patients suffering from extremely resistant forms of depression, who did not respond to pharmacotherapy, psychotherapy, and (...)
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  3.  1
    Ari R. Joffe, Joe Carcillo, Natalie Anton, Allan deCaen, Yong Y. Han, Michael J. Bell, Frank A. Maffei, John Sullivan, James Thomas & Gonzalo Garcia-Guerra (2011). Donation After Cardiocirculatory Death: A Call for a Moratorium Pending Full Public Disclosure and Fully Informed Consent. Philosophy, Ethics, and Humanities in Medicine 6 (1):17.
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  4.  1
    Joe M. Thomas (2014). TheAging Crisisin Asia: An Ethical Reflection. Journal of Ethics 1 (95):1-28.
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  5. Joe Thomas (1998). Ethical Challenges of HIV Clinical Trials in Developing Countries. Bioethics 12 (4):320–327.
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  6. C. G. Thomas & Mortimer (1938). Eucharistic Hymns of St Thomas Aquinas in Latin and English. Catholic Truth Society.
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  7. A. Thomas, B. Sertillanges & Boulanger (1929). Les Plus Belles Pages de Saint Thomas D'Aquin. E. Flammarion.
     
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  8. G. G. Thomas & Coulton (1929). St. Thomas Aquinas on the Elect and the Reprobate. [G. G. Coulton].
     
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  9.  16
    Hugh M. Thomas (2012). Shame, Masculinity, and the Death of Thomas Becket. Speculum 87 (4):1050-1088.
    On the day before Christmas, 1170, Robert de Broc, member of a family of royal servants that had taken up King Henry II's fierce opposition to Thomas Becket, seized a horse bringing goods to the archbishop and cut off its tail. The next day, Archbishop Thomas noted this incident after his Christmas sermon when renewing his excommunication of Robert and several others, and he discussed it again four days later in his initial meeting with the men who would (...)
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  10.  10
    Aquinas Saint Thomas (1946). The Commentary of St. Thomas Auqinas on Aristotle's Treatise on the Soul. [St. Paul.
    Aquinas Saint Thomas. The Commentary of St. Thomas Aquinas on Aristotle's Treatise on the soul Aquinas Saint Thomas TI-IE COMMENTARY . OF * ST. THOMAS AQUINAS ON I. Front Cover.
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  11. Alan Thomas (2008). Thomas Nagel. Routledge.
    In the first systematic study of the philosophy of Thomas Nagel, Alan Thomas discusses Nagel's contrast between the "subjective" and the "objective" points of view throughout the various areas of his wide ranging philosophy. Nagel's original and distinctive contrast between the subjective view and our aspiration to a "view from nowhere" within metaphysics structures the chapters of the book. A "new Humean" in epistemology, Nagel takes philosophical scepticism to be both irrefutable and yet to indicate a profound truth (...)
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  12. Alan Thomas (2008). Thomas Nagel. Mcgill-Queen's University Press.
    In the first systematic study of the philosophy of Thomas Nagel, Alan Thomas discusses Nagel's contrast between the "subjective" and the "objective" points of view throughout the various areas of his wide ranging philosophy. Nagel's original and distinctive contrast between the subjective view and our aspiration to a "view from nowhere" within metaphysics structures the chapters of the book. A "new Humean" in epistemology, Nagel takes philosophical scepticism to be both irrefutable and yet to indicate a profound truth (...)
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  13. Alan Thomas (2008). Thomas Nagel. Mcgill-Queen's University Press.
    In the first systematic study of the philosophy of Thomas Nagel, Alan Thomas discusses Nagel's contrast between the "subjective" and the "objective" points of view throughout the various areas of his wide ranging philosophy. Nagel's original and distinctive contrast between the subjective view and our aspiration to a "view from nowhere" within metaphysics structures the chapters of the book. A "new Humean" in epistemology, Nagel takes philosophical scepticism to be both irrefutable and yet to indicate a profound truth (...)
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  14. Alan Thomas (2015). Thomas Nagel. Routledge.
    In the first systematic study of the philosophy of Thomas Nagel, Alan Thomas discusses Nagel's contrast between the "subjective" and the "objective" points of view throughout the various areas of his wide ranging philosophy. Nagel's original and distinctive contrast between the subjective view and our aspiration to a "view from nowhere" within metaphysics structures the chapters of the book. A "new Humean" in epistemology, Nagel takes philosophical scepticism to be both irrefutable and yet to indicate a profound truth (...)
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  15.  33
    D. A. Lloyd Thomas (1995). Thomas Hurka, Perfectionism, New York, Oxford University Press, 1993, Pp. Xi + 222. Utilitas 7 (2):327.
  16.  33
    R. S. D. Thomas (1999). Mathematical Proof: Dedicated to the Memory of A. Thomas Tymoczko (1943 9 1-1996 8 9). Philosophia Mathematica 7 (1):3-4.
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  17.  6
    Hugh Thomas (2008). Michael Staunton, Thomas Becket and His Biographers.(Studies in the History of Medieval Religion, 28.) Woodbridge, Eng., and Rochester, NY: Boydell and Brewer, 2006. Pp. Viii, 246. $80. [REVIEW] Speculum 83 (3):760-762.
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  18.  7
    Harry Thomas (1974). The Linguistic Geography of Wales. Alan R. Thomas Pp. Xiv + 558. (University of Wales Press, Cardiff, 1973.) Price £10. [REVIEW] Journal of Biosocial Science 6 (3):393-396.
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  19.  6
    Cheryl Thomas (1999). Norman L. Thomas 1925-1997. Proceedings and Addresses of the American Philosophical Association 72 (5):217 - 219.
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  20.  6
    David Thomas (2008). Thomas E. Burman, Reading the Qur'ān in Latin Christendom, 1140–1560.(Material Texts.) Philadelphia: University of Pennsylvania Press, 2007. Pp. Vii, 317; 10 Black-and-White Figures. $59.95. [REVIEW] Speculum 83 (4):963-964.
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  21.  4
    J. Heywood Thomas (1980). Thomas C. Oden , Parables of Kierkegaard. Pp. 186+Xxv, $10.00. [REVIEW] Religious Studies 16 (3):368.
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  22.  3
    J. Heywood Thomas (1979). D. O. Thomas. The Honest Mind: The Thought and Work of Richard Price. Pp. Vi + 306. £12.50. [REVIEW] Religious Studies 15 (2):257.
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  23.  6
    Ivo Thomas (1965). The Written Liar and Thomas Oliver. Notre Dame Journal of Formal Logic 6 (3):201-208.
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  24. John of St Thomas (1955). The Material Logic of John of St. Thomas: Basic Treatises. Chicago, University of Chicago Press.
     
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  25.  23
    Eduardo Frajman & Joe Oppenheimer (2003). The Myth of Ownership: Taxes and Justice, Liam Murphy and Thomas Nagel. Oxford University Press, 2002, 190 Pages. [REVIEW] Economics and Philosophy 19 (2):383-387.
  26.  10
    Thomas Davidson (1897). Book Review: La Politique de Saint Thomas d'Aquin. Edouard Crahay. [REVIEW] Ethics 7 (3):394-.
    Thomas Davidson's review on Edouard Crahay's book on the politics of St. Thomas.
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  27.  9
    Thomas Davidson (1897). Book Review: Etudes Historiques sur l'Esthetique de Saint Thomas d'Aquin. Maurice de Wulf. [REVIEW] Ethics 7 (3):392-.
    Thomas Davidson's review of Maurice de Wulf's book of historical studies on the aesthetics of St. Thomas.
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  28. E. M. Atkins & Thomas Williams (eds.) (2012). Thomas Aquinas: Disputed Questions on the Virtues. Cambridge University Press.
    The great medieval philosopher Thomas Aquinas was Dominican regent master in theology at the University of Paris, where he presided over a series of questions - academic debates - on ethical topics. This volume, first published in 2005, offers translations of disputed questions on the nature of virtues in general, the fundamental or 'cardinal' virtues of practical wisdom, justice, courage, and temperateness, the divinely bestowed virtues of hope and charity, and the practical question of how, when and why one (...)
     
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  29. Daniel De Haan (2015). Harmonizing Faith and Knowledge of God’s Existence in St. Thomas. In Harm Goris, L. Hendriks & H. J. M. Schoot (eds.), Faith, Hope and Love. Thomas Aquinas on Living by the Theological Virtues. Peeters 137-160.
    Is it necessary for all Christians – including Christians who are metaphysicians with demonstrative knowledge of God’s existence – to hold by faith that God exists? I shall approach this apparently straightforward question by investigating two opposing lines of interpretation of Thomas Aquinas’s own response to this question. I shall begin with two texts from Thomas that motivate two incompatible theses concerning Thomas’s doctrine of the harmony of faith and reason with respect to the existence of God. (...)
     
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  30.  21
    Thomas M. Osborne Jr (2014). Human Action in Thomas Aquinas, John Duns Scotus, and William of Ockham. The Catholic University of America Press.
    Thomas M. Osborne Jr. ... Vivarium 32 (1994): 62–71. te Velde, Rude A. “Natura in se ipsa recurva est: Duns Scotus and Aquinas on the Relationship between Nature and Will.” In John Duns Scotus: ... “William of Ockham's Theological Ethics .
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  31. Caleb Cohoe (2013). There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series. British Journal for the History of Philosophy 21 (5):838 - 856.
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of the (...)
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  32. Rebecca Copenhaver (2006). Thomas Reid's Philosophy of Mind: Consciousness and Intentionality. Philosophy Compass 1 (3):279-289.
    Thomas Reid’s epistemological ambitions are decisively at the center of his work. However, if we take such ambitions to be the whole story, we are apt to overlook the theory of mind that Reid develops and deploys against the theory of ideas. Reid’s philosophy of mind is sophisticated and strikingly contemporary, and has, until recently, been lost in the shadow of his other philosophical accomplishments. Here I survey some aspects of Reid’s theory of mind that I find most interesting. (...)
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  33. Alexander Bird (2000). Thomas Kuhn. Acumen.
    Thomas Kuhn transformed the philosophy of science. His seminal 1962 work "The Structure of Scientific Revolutions" introduced the term 'paradigm shift' into the vernacular and remains a fundamental text in the study of the history and philosophy of science. This introduction to Kuhn's ideas covers the breadth of his philosophical work, situating "The Structure of Scientific Revolutions" within Kuhn's wider thought and drawing attention to the development of his ideas over time. Kuhn's work is assessed within the context of (...)
     
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  34.  35
    Marek Piechowiak (2016). Thomas Aquinas – Human Dignity and Conscience as a Basis for Restricting Legal Obligations. Diametros 47:64-83.
    In contemporary positive law there are legal institutions, such as conscientious objection in the context of military service or “conscience clauses” in medical law, which for the sake of respect for judgments of conscience aim at restricting legal obligations. Such restrictions are postulated to protect human freedom in general. On the basis of Thomas Aquinas’ philosophy, it shall be argued that human dignity, understood as the existential perfection of a human being based on special unity, provides a foundation for (...)
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  35. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare the (...)
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  36. Douglas R. Anderson (2004). Philosophy as Teaching: James's "Knight Errant," Thomas Davidson. Journal of Speculative Philosophy 18 (3):239-247.
    In 1905 William James wrote an essay in McClure's Magazine recalling the importance to his own work of the Scottish-born philosopher Thomas Davidson. In the essay, James states that Davidson was "essentially a teacher." What is interesting when one looks at Davidson's life and work is that, for Davidson, teaching does seem to be an essential feature of what it means to be a philosopher. Here, I develop how Davidson construes this linking of philosophy and teaching with a concluding (...)
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  37. Robert C. Koons & Logan Paul Gage (2011). St. Thomas Aquinas on Intelligent Design. Proceedings of the American Catholic Philosophical Association 85:79-97.
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and scientists have (...)
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  38.  8
    David Forman (2016). The Apokatastasis Essays in Context: Leibniz and Thomas Burnet on the Kingdom of Grace and the Stoic/Platonic Revolutions. In Wenchao Li (ed.), Für Unser Glück oder das Glück Anderer. Vorträge des X. Internationalen Leibniz-Kongresses. Olms Bd. IV, 125-137.
    One of Leibniz’s more unusual philosophical projects is his presentation (in a series of unpublished drafts) of an argument for the conclusion that it is necessary that a time will come when “nothing would happen that had not happened before." Leibniz’s presentations of the argument for such a cyclical cosmology are all too brief, and his discussion of its implications is obscure. Moreover, the conclusion itself seems to be at odds with the main thrust of Leibniz’s own metaphysics. Despite this, (...)
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  39. Tommy J. Curry (2012). The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Transactions of the Charles S. Peirce Society 48 (4):456-482.
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars (...)
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  40.  78
    Zbigniew Nerczuk (1999). Komentarz do kwestii 10. O wieczności Boga (Introduction to Question 10 of Thomas Aquinas' Summa Theologiae "The Eternity of God"). In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Tomasz z Akwinu, Traktat o Bogu. Znak 553-575.
    This is the introduction to the Question 10 (The Eternity of God) of St. Thomas Aquinas' "Summa Theologiae".
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  41. Marek Piechowiak (2013). Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?]. Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique of natural (...)
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  42.  58
    Zbigniew Nerczuk (1999). Komentarz do kwestii 8 "O byciu Boga w rzeczach" (Introduction to Question 8 of Thomas Aquinas' Summa Theologiae "The Existence of God in Things"). In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Tomasz z Akwinu, Traktat o Bogu. Znak 513-536.
    This is the introduction to the Question 8 (The Existence of God in Things) of St. Thomas Aquinas' "Summa Theologiae".
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  43.  53
    Zbigniew Nerczuk (1999). Komentarz Do Kwestii 9 "O Niezmienności Boga" (Introduction to Question 9 of Thomas Aquinas' Summa Theologiae "The Immutability of God"). In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Tomasz z Akwinu, Traktat o Bogu. Znak 537-552.
    This is the introduction to the Question 9 (The Immutability of God) of St. Thomas Aquinas' "Summa Theologiae".
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  44.  3
    Leo Catana (2013). Thomas Taylor's Dissent From Some 18th-Century Views on Platonic Philosophy: The Ethical and Theological Context. International Journal of the Platonic Tradition 7 (2):180-220.
    Thomas Taylor’s interpretation of Plato’s works in 1804 was condemned as guilty by association immediately after its publication. Taylor’s 1804 and 1809 reviewer thus made a hasty generalisation in which the qualities of Neoplatonism, assumed to be negative, were transferred to Taylor’s own interpretation, which made use of Neoplatonist thinkers. For this reason, Taylor has typically been marginalised as an interpreter of Plato. This article does not deny the association between Taylor and Neoplatonism. Instead, it examines the historical and (...)
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  45.  37
    Anthony Celano (2013). The Foundation of Moral Reasoning: The Development of the Doctrine of Universal Moral Principles in the Works of Thomas Aquinas and His Predecessors. Diametros 38:1-61.
    This article considers the development of the idea of universal moral principles in the work of Thomas Aquinas and his predecessors in the thirteenth century. Like other medieval authors who sought to place the principles of moral practice on a foundation more secure than on the choices of the good person, as described by Aristotle, Thomas chooses to introduce a measure of ethical certitude through the concept of the innate habit of synderesis. This idea, introduced by Jerome in (...)
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  46.  56
    Stig Brorson & Hanne Andersen (2001). Stabilizing and Changing Phenomenal Worlds: Ludwik Fleck and Thomas Kuhn on Scientific Literature. [REVIEW] Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 32 (1):109-129.
    In the work of both Ludwik Fleck and Thomas Kuhn the scientific literature plays important roles for stability and change of scientific phenomenal worlds. In this article we shall introduce the analyses of scientific literature provided by Fleck and Kuhn, respectively. From this background we shall discuss the problem of how divergent thinking can emerge in a dogmatic atmosphere. We shall argue that in their accounts of the factors inducing changes of scientific phenomenal worlds Fleck and Kuhn offer substantially (...)
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  47.  87
    Nicola Mößner (2011). Thought Styles and Paradigms—a Comparative Study of Ludwik Fleck and Thomas S. Kuhn. Studies in History and Philosophy of Science 42 (2):362–371.
    At first glance there seem to be many similarities between Thomas S. Kuhn’s and Ludwik Fleck’s accounts of the development of scientific knowledge. Notably, both pay attention to the role played by the scientific community in the development of scientific knowledge. But putting first impressions aside, one can criticise some philosophers for being too hasty in their attempt to find supposed similarities in the works of the two men. Having acknowledged that Fleck anticipated some of Kuhn’s later theses, there (...)
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  48.  37
    Brian Davies (1993). The Thought of Thomas Aquinas. Clarendon Press.
    Thomas Aquinas was one of the greatest Western philosphers and one of the greatest theologians of the Christian church. In this book we at last have a modern, comprehensive presentation of the total thought of Aquinas. Books on Aquinas invariably deal with either his philosophy or his theology. But Aquinas himself made no arbitrary division between his philosophical and his theological thought, and this book allows readers to see him as a whole. It introduces the full range of Aquinas' (...)
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  49.  24
    Zbigniew Nerczuk (1999). Komentarz do kwestii 7 "O nieskończoności Boga" (Introduction to Question 7 of Thomas Aquinas' Summa Theologiae "The Infinity of God"). In Gabriela Kurylewicz, Mikołaj Olszewski & Zbigniew Nerczuk (eds.), Tomasz z Akwinu, Traktat o Bogu. Znak 491-512.
    This is the introduction to the Question 7 (The infinity of God) of St. Thomas Aquinas "Summa Theologiae".
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  50.  6
    Sheryl Overmyer (2013). Saint Thomas Aquinas's Pagan Virtues? Journal of Religious Ethics 41 (4):669-687.
    Today's conversations in virtue ethics are enflamed with questions of “pagan virtues,” which often designate non-Christian virtue from a Christian perspective. “Pagan virtues,” “pagan vices,” and their historied interpretations are the subject of Jennifer Herdt's book Putting On Virtue: The Legacy of the Splendid Vices (2008). I argue that the questions and language animating Herdt's book are problematic. I offer an alternative strategy to Herdt's for reading Thomas Aquinas's Summa Theologiae. My results are twofold: (1) a different set of (...)
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