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  1. Michael Metzger, Dan R. Dalton & John W. Hill (forthcoming). The Organization of Ethics and the Ethics of Organizations: The Case for Expanded Organizational Ethics Audits. Business Ethics Quarterly.
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  2. John Hill (2014). Gestalt and Gehalt: The 'Basic Structure' of the Mass. Australasian Catholic Record, The 91 (3):292.
    Hill, John As Manfred Hauke has pointed out in a recent article, the question of whether the priest should face the people or not during Mass is more than a matter of personal taste or liturgical prejudice. If the Mass is a meal, then the participants should in some way surround what is a table; if it is a sacrifice, then the priest should lead the people in prayer, facing the east across what is an altar. This is a choice (...)
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  3. John Hill (2011). Beds and Blessings in Italy: A Guide to Religious Hospitality [Book Review]. Australasian Catholic Record, The 88 (1):125.
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  4. John Hill (2011). Restorationism - a Biblical Reflection. Australasian Catholic Record, The 88 (1):77.
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  5. John Hill (2011). The Grammar of Restorationism. Australasian Catholic Record, The 88 (2):178.
    Hill, John In a previous article, I discussed the arguments and tactics of those who are variously called 'restorationists' and 'reformers of the reform', in the liturgical areas of the reservation of the Blessed Sacrament, the eastward position (or otherwise) of the priest at Mass and liturgical translation. In this article, I wish to go more deeply into their arguments, specifically by examining the language they use. I propose, in other words, to examine their grammar (in a wide sense), in (...)
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  6. John Hill (2009). Can Restorationism Succeed? Australasian Catholic Record, The 86 (3):259.
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  7. John M. Hill (2009). Irmeli Valtonen, The North in the “Old English Orosius”: A Geographical Narrative in Context. (Mémoires de la Société Néophilologique de Helsinki, 73.) Helsinki: Société Néophilologique, 2008. Paper. Pp. Xvi, 672; 8 Black-and-White Figures and 3 Maps. €55. [REVIEW] Speculum 84 (2):502-503.
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  8. John Hill (2005). Recent Church Teaching on Priestly Identity: Part II. Australasian Catholic Record, The 82 (3):322.
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  9. John Hill (2005). Recent Church Teaching on Priestly Identity: Part 1. Australasian Catholic Record, The 82 (2):141.
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  10. John Edward Christopher Hill (2005). 1912–2003. Proceedings of the British Academy 130:23-49.
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  11. John Hill (2003). Meaninglessness: The Solutions of Nietzsche, Freud and Rorty [Book Review]. Australasian Catholic Record, The 80 (3):394.
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  12. John Hill (2000). Reflections on the Readings of Sundays and Feasts, November. Australasian Catholic Record 77 (4):471.
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  13. John Hill (2000). Reflections on the Readings of Sundays and Feasts. Australasian Catholic Record 77 (3):335.
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  14. Martin Folkes, John Hill, William Stukeley, G. S. Rousseau & David Haycock (1999). Voices Calling for Reform: The Royal Society in the Mid-Eighteenth Century. History of Science 37 (4):377-406.
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  15. John Hill (1997). The Decline of Priestly Vocations and its Impact on the Local Church.[An Informal Version of This Paper Was Given at the Clergy Seminar of the Diocese of Broken Bay (1996)]. Australasian Catholic Record 74 (2):164.
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  16. John Lawrence Hill (1996). The Case for Vegetarianism: Philosophy for a Small Planet. Rowman & Littlefield Publishers.
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  17. John Hill (1995). Can We Talk About Ethics Anymore? Journal of Business Ethics 14 (8):585 - 592.
    It is difficult to talk about ethics in Australia these days, because (a) the different metamoral languages make it difficult for people to communicate on moral matters; (b) there are no generally accepted criteria for assessing the meaning and truth of moral propositions; and (c) witness talks larger in these matters than theoretical expertise, and the ideals that favour the acceptance of credible role models are no longer generally accepted. We should not assume that we can say anything meaningful about (...)
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  18. John W. Hill (1993). The Organization of Ethics and the Ethics of Organizations. Business Ethics Quarterly 3 (1):27-43.
    The United States Sentencing Commission’s guidelines for the sentencing of organizations found guilty of violating federal laws recently became effective. Dramatically increased penalties are possible under these gudelines, but so too is a substantial reduction in the penalties imposed on organizations that have an effective program in place to prevent and detect violations. This provides corporations with a tremendous new incentive in inaugurate organizational ethics audits both to avoid violations in the first instance and to reduce the penalty imposed in (...)
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  19. John C. Hill & Sardar A. Tanveer (1990). Developing a Program to Improve Science Education in Pakistan: A Six Year Implementation Cycle. Science Education 74 (2):241-251.
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  20. John L. Hill (1987). The Enlightened Society. Theosophical Pub. House.
     
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  21. John Hill (1981). Christian Moral Education. Journal of Religious Ethics 9 (1):103 - 117.
    The growing secularization of society makes Christian moral education ever more difficult. Many well-meaning approaches to Christian moral education make it ineffective, if not counterproductive. This seems to have occurred because Christians have accepted an unreal polarization of morality, and have consented to do battle for one of the poles. The author of this essay argues for a via media which would be more truly human and so more truly Christian.
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  22. John Hill (1979). Philosophy and the Priesthood. Metaphilosophy 10 (2):215–226.
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  23. John Hill (1978). Natural Sanction and Philosophical Theology. Sophia 17 (2):27-34.
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  24. John Hill (1976). Moral Cognitivism: More Unlikely Analogues. Ethics 86 (3):252-255.
    The article is a reply to joseph margolis, "moral cognitivism", "ethics", Volume 85, 1975, Pages 136-141. It is contended that margolis has neglected an important criterion of moral cognitivism: he is quite right in asserting that a cognitive theory, Beyond maintaining that we know moral propositions to be right or wrong and that we are competent so to judge, Must specify the mode of nonpropositional knowledge on which the propositional assertion is based--But his acceptance of naturalism and intuitionism as types (...)
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  25. John Hill (1976). The Ethics of G. E. Moore: A New Interpretation. Van Gorcum.
     
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  26. John Hill (1975). Moore. New Scholasticism 49 (3):321-330.
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  27. John W. Hill (1971). Processing of Tactual and Visual Point Stimuli Sequentially Presented at High Rates. Journal of Experimental Psychology 88 (3):340.
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