Search results for 'John Samuel Harpham' (try it on Scholar)

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  1. Michael Allen Gillespie & John Samuel Harpham (2011). Sherlock Holmes, Crime, and the Anxieties of Globalization. Critical Review 23 (4):449-474.score: 870.0
    Abstract Before the establishment in the early 1800s of France's Sûreté Nationale and England's Scotland Yard, the detection of crimes was generally regarded as supernatural work, but the rise of modern science allowed mere mortals to systematize and categorize events?and thus to solve crimes. Reducing the amount of crime, however, did not reduce the fear of crime, which actually grew in the late-nineteenth century as the result of globalization and media sensationalism. Literary detectives offered an imaginary cure for an imaginary (...)
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  2. Samuel D. Gosling, Carson J. Sandy, Oliver P. John & Jeff Potter (2010). Wired but Not WEIRD: The Promise of the Internet in Reaching More Diverse Samples. Behavioral and Brain Sciences 33 (2-3):94-95.score: 240.0
    Can the Internet reach beyond the U. S. college samples predominant in social science research? A sample of 564,502 participants completed a personality questionnaire online. We found that 19% were not from advanced economies; 20% were from non-Western societies; 35% of the Western-society sample were not from the United States; and 66% of the U. S. sample were not in the 18–22 (college) age group.
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  3. Stanley Fish, Horst Bredekamp, Maureen N. McLane, Geoffrey Galt Harpham, Slavoj Žižek, Christopher Newfield & John Guillory (2003). 1. Truth but No Consequences: Why Philosophy Doesn't Matter Truth but No Consequences: Why Philosophy Doesn't Matter (Pp. 389-417). [REVIEW] Critical Inquiry 29 (3).score: 240.0
     
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  4. Francis A. Samuel (2011). Educational Visions From Two Continents: What Tagore Adds to the Deweyan Perspective. Educational Philosophy and Theory 43 (10):1161-1174.score: 120.0
    In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self-realization within the (...)
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  5. H. Grundmann Christoffer & R. Eckrich John (2011). Philosophy, Science and Divine Action Edited by F. LeRon Shults, Nancey Murphy, and Robert John Russell. Zygon 46 (3):764-765.score: 120.0
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  6. Joseph D. John (2007). Experience as Medium: John Dewey and a Traditional Japanese Aesthetic. Journal of Speculative Philosophy 21 (2):83 - 90.score: 120.0
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  7. Herbert Louis Samuel Samuel (1961/1962). A Threfold Cord: Philosophy, Science, Religion; a Discussion Between Viscount Samuel and Herbert Dingle. London, G. Allen & Unwin.score: 120.0
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  8. Charles Bradford Bow (2012). Reforming Witherspoon's Legacy at Princeton: John Witherspoon, Samuel Stanhope Smith and James McCosh on Didactic Enlightenment, 1768–1888. History of European Ideas 39 (5):650-669.score: 96.0
    Summary The College of New Jersey (which later became Princeton University) provides an example of how Scottish philosophy influenced American higher education in an institutional context during the late eighteenth and nineteenth centuries. This article compares the administrations of John Witherspoon (served from 1768 to 1794), Samuel Stanhope Smith (served from 1795 to 1812) and James McCosh (served from 1868 to 1888) at Princeton and examines their use of Scottish philosophy in restructuring the curriculum and reforming its institutional (...)
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  9. Brian K. Hall (2001). John Samuel Budgett (1872–1904): In Pursuit of Polypterus Four Arduous Expeditions Between 1898 and 1903 Finally Bore Fruit in Giving Us the First Glimpse of Polypterus Embryos, but at the Cost of the Life of Their Discoverer, John Budgett. [REVIEW] Bioscience 51 (5):399-407.score: 84.0
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  10. Brian K. Hall (2001). John Samuel Budgett (1872–1904): In Pursuit of Polypterus. Bioscience 51 (5):399.score: 84.0
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  11. Henry S. Richardson (2011). Interpreting Rawls: An Essay on Audard, Freeman, and Pogge. [REVIEW] Journal of Ethics 15 (3):227-251.score: 72.0
    This review essay on three recent books on John Rawls’s theory of justice, by Catherine Audard, Samuel Freeman, and Thomas Pogge, describes the great boon they offer serious students of Rawls. They form a united front in firmly and definitively rebuffing Robert Nozick’s libertarian critique, Michael Sandel’s communitarian critique, and more generally critiques of “neutralist liberalism,” as well as in affirming the basic unity of Rawls’s position. At a deeper level, however, they diverge, and in ways that, this (...)
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  12. J. B. Schneewind (2007). Review of John Rawls, Samuel Freeman (Ed.), Lectures on the History of Political Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).score: 72.0
  13. Michael Seidler (1993). Religion, Populism, and Patriarchy: Political Authority From Luther to Pufendorf:Luther and Calvin on Secular Authority Martin Luther, John Calvin, Harro Hopfl; The Radical Reformation Michael G. Baylor; Political Writings Francisco de Vitoria, Anthony Pagden, Jeremy Lawrance; Patriarcha and Other Writings Robert Filmer, Johann P. Sommerville; On the Duty of Man and Citizen According to Natural Law Samuel Pufendorf, James Tully, Michael Silverthorne. Ethics 103 (3):551-.score: 72.0
  14. Bradley C. S. Watson (2008). Lectures on the History of Political Philosophy—John Rawls, Ed. Samuel Freeman. International Philosophical Quarterly 48 (2):264-266.score: 72.0
  15. Simon Cushing (1998). Representation and Obligation in Rawls' Social Contract Theory. Southwest Philosophy Review 14 (1):47-54.score: 72.0
    The two justificatory roles of the social contract are establishing whether or not a state is legitimate simpliciter and establishing whether any particular individual is politically obligated to obey the dictates of its governing institutions. Rawls's theory is obviously designed to address the first role but less obviously the other. Rawls does offer a duty-based theory of political obligation that has been criticized by neo-Lockean A. John Simmons. I assess Simmons's criticisms and the possible responses that could be made (...)
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  16. Bernd Warlich (1974). “State of Nature” and the “Natural History” of Bourgeois Society. The Origins of Bourgeois Social Theory as a Philosophy of History and Social Science in Samuel Pufendorf, John Locke and Adam Smith. Philosophy and History 7 (2):153-157.score: 72.0
  17. Robert Browning (1987). Samuel N. C. Lieu (Ed.): The Emperor Julian: Panegyric and Polemic. Claudius Mamertinus, John Chrysostom, Ephrem the Syrian. (Translated Texts for Historians, Greek Series 1.) Pp. Vii+146. Liverpool University Press, 1986. Paper. [REVIEW] The Classical Review 37 (02):303-304.score: 72.0
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  18. Siep Stuurman (1989). John Bright and Samuel Van Houten: Radical Liberalism and the Working Classes in Britain and The Netherlands 1860–1880. History of European Ideas 11 (1-6):593-604.score: 72.0
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  19. Charles Bradford Bow (2012). Reforming Witherspoon's Legacy at Princeton: John Witherspoon, Samuel Stanhope Smith and James McCosh on Didactic Enlightenment, 1768–1888. History of European Ideas:1-20.score: 72.0
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  20. Raoul McLaughlin (forthcoming). The Far East. . G. Coedès Texts of Greek and Latin Authors on the Far East From the 4th C. B.C.E. To the 14th C. C.E. I. Texts and Translations. Texts Revised and Translated by John Sheldon. With Contributions by Samuel N.C. Lieu and Gregory Fox. (Studia Antiqua Australiensia 4.) Pp. Xl + 185, Maps. Turnhout: Brepols, 2010. Paper, €65. Isbn: 978-2-503-53366-7. [REVIEW] The Classical Review:1-3.score: 72.0
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  21. Maurice R. Holloway (1965). "The Christian Intellectual," Ed. Samuel Hazo, Preface by Bishop John J. Wright. The Modern Schoolman 42 (3):324-325.score: 72.0
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  22. Siep Stuurman (1989). Bright, John and Vanhouten, Samuel-Radical Liberalism and the Working-Classes in Britain and the Netherlands, 1860-1880. [REVIEW] History of European Ideas 11:593-604.score: 72.0
     
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  23. Warner A. Wick (1949). The Pursuit of Wisdom: Reflections on Some Recent Pursuers:Man and Metaphysics. George Plimpton Adams; The City of Reason. Samuel Beer; Existence and Inquiry. Otis Lee; The Protestant Era. Paul Tillich, James Luther; La Science, La Raison, Et La Foi. S. Van Mierlo; The Philosopher's Way. Jean Wahl; Introduction to Realistic Philosophy. John Wild. [REVIEW] Ethics 59 (4):257-.score: 72.0
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  24. Richard Yeo (2010). Memory and Empirical Information: Samuel Hartlib, John Beale and Robert Boyle. In. In Charles T. Wolfe & Ofer Gal (eds.), The Body as Object and Instrument of Knowledge. Springer. 185--210.score: 72.0
  25. Simon Cushing (1999). Rawls and "Duty-Based" Accounts of Political Obligation. APA Newsletter on Law and Philosophy 99 (1):67-71.score: 54.0
    Rawls's theory of political obligation attempts to avoid the obvious flaws of a Lockean consent model. Rawls rejects a requirement of consent for two reasons: First, the consent requirement of Locke’s theory was intended to ensure that the liberty and equality of the contractors was respected, but this end is better achieved by the principles chosen in the original position, which order the basic structure of a society into which citizens are born. Second, "basing our political ties upon a principle (...)
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  26. Victor Nuovo & John Locke (eds.) (1997). John Locke and Christianity: Contemporary Responses to the Reasonableness of Christianity. Thoemmes Press.score: 48.0
    The Reasonableness of Christianity is a major work by one of the greatest modern philosophers. Published anonymously in 1695, it entered a world upset by fierce theological conflict and immediately became a subject of controversy. At issue were the author’s intentions. John Edwards labelled it a Socinian work and charged that it was subversive not only of Christianity but of religion itself others praised it as a sure preservative of both. Few understood Locke’s intentions, and perhaps no one fully. (...)
     
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  27. Carl Gillett (2006). Samuel Alexander's Emergentism. Synthese 153 (2):261-296.score: 42.0
    Samuel Alexander was one of the foremost philosophical figures of his day and has been argued by John Passmore to be one of ‘fathers’ of Australian philosophy as well as a novel kind of physicalist. Yet Alexander is now relatively neglected, his role in the genesis of Australian philosophy if far from widely accepted and the standard interpretation takes him to be an anti-physicalist. In this paper, I carefully examine these issues and show that Alexander has been badly, (...)
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  28. Charles Bradford Bow (2010). Samuel Stanhope Smith and Common Sense Philosophy at Princeton. Journal of Scottish Philosophy 8 (2):189-209.score: 42.0
    In this article, I discuss how Samuel Stanhope Smith advanced Reidian themes in his moral philosophy and examine their reception by Presbyterian revivalists Ashbel Green, Samuel Miller, and Archibald Alexander. Smith, seventh president and moral philosophy professor of the College of New Jersey (1779–1812), has received marginal scholarly attention regarding his moral philosophy and rational theology, in comparison to his predecessor John Witherspoon. As an early American philosopher who drew on the ideals of the Scottish Enlightenment including (...)
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  29. Barbara Arneil (1992). John Locke, Natural Law and Colonialism. History of Political Thought 13 (4):587-603.score: 42.0
    In John Locke's Two Treatises of Government, the state of nature, and more particularly natural man, are created within the tradition of natural law. Several commentators, such as James Tully and Karl Olivecrona, have recognized this legacy in Locke's political thought.1 While providing an analysis of Locke's thought in relation to natural law, such studies, however, have not fully examined the global context within which both the Two Treatises and seventeenth-century natural law developed. Consequently the extent to which natural (...)
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  30. Nicholas Capaldi (2004). John Stuart Mill: A Biography. Cambridge University Press.score: 42.0
    Nicholas Capaldi's biography of John Stuart Mill traces the ways in which Mill's many endeavors are related and explores the significance of his contributions to metaphysics, epistemology, ethics, social and political philosophy, the philosophy of religion, and the philosophy of education. Capaldi shows how Mill was groomed for his life by both his father James Mill and Jeremy Bentham, the two most prominent philosophical radicals of the early 19th century. Mill, however, revolted against this education and developed friendships with (...)
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  31. Antis Loizides (2012). Taking Their Cue From Plato: James and John Stuart Mill. History of European Ideas 39 (1):121-140.score: 42.0
    Summary John Stuart Mill's classic tale of disillusionment from a ?narrow creed?, an overt as much as a covert theme of his Autobiography (London, 1873), has for many years served as a guide to the search for the causes and sources of his ?enlargement-of-the-utilitarian-creed? project. As a result, in analyses of Mill's mature views, Samuel Taylor Coleridge?and friends?commonly take centre stage in terms of influence, whereas John's father?James Mill?is reduced either to a supernumerary or a villain in (...)
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  32. Noel Malcolm & Jacqueline Stedall (2004). John Pell (1611-1685) and His Correspondence with Sir Charles Cavendish: The Mental World of an Early Modern Mathematician. [REVIEW] OUP Oxford.score: 42.0
    The mathematician John Pell was a member of that golden generation of scientists Boyle, Wren, Hooke, and others which came together in the early Royal Society. Although he left a huge body of manuscript materials, he has remained an extraordinarily neglected figure, whose papers have never been properly explored. This book, the first ever full-length study of Pell, presents an in-depth account of his life and mathematical thinking, based on a detailed study of his manuscripts. It not only restores (...)
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  33. J. R. Milton & Philip Milton (eds.) (2010). John Locke: An Essay Concerning Toleration: And Other Writings on Law and Politics, 1667-1683. OUP Oxford.score: 42.0
    J. R. and Philip Milton present the first critical edition of John Locke's Essay concerning Toleration and a number of other writings on law and politics composed between 1667 and 1683. Although Locke never published any of these works himself they are of very great interest for students of his intellectual development because they are markedly different from the early works he wrote while at Oxford and show him working out ideas that were to appear in his mature political (...)
     
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  34. Stephen H. Daniel (2011). Berkeley's Rejection of Divine Analogy. Science Et Esprit 63 (2):149-161.score: 36.0
    Berkeley argues that claims about divine predication (e.g., God is wise or exists) should be understood literally rather than analogically, because like all spirits (i.e., causes), God is intelligible only in terms of the extent of his effects. By focusing on the harmony and order of nature, Berkeley thus unites his view of God with his doctrines of mind, force, grace, and power, and avoids challenges to religious claims that are raised by appeals to analogy. The essay concludes by showing (...)
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  35. Samuel Richard Freeman (2007). Justice and the Social Contract: Essays on Rawlsian Political Philosophy. Oxford University Press.score: 30.0
    John Rawls (1921-2002) was one of the 20th century's most important philosophers and continues to be among the most widely discussed of contemporary thinkers. His work, particularly A Theory of Justice, is integral to discussions of social and international justice, democracy, liberalism, welfare economics, and constitutional law, in departments of philosophy, politics, economics, law, public policy, and others. Samuel Freeman is one of Rawls's foremost interpreters. This volume contains nine of his essays on Rawls and Rawlsian justice, two (...)
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  36. Christine M. Korsgaard & Samuel Freeman, Rawls, John (1921- ).score: 30.0
    Born and raised in Baltimore, Maryland, John Rawls received his undergraduate and graduate education at Princeton. After earning his Ph.D. in philosophy in 1950, Rawls taught at Princeton, Cornell, the Massachusetts Institute of Technology, and, since 1962, at Harvard, where he is now emeritus. Rawls is best known for A Theory of Justice (1971) and for developments of that theory he has published since. Rawls believes that the utilitarian tradition has dominated modern political philosophy in English-speaking countries because its (...)
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  37. John Anderson, David Armstrong & Creagh Cole, Front Matter.score: 30.0
    'With this scheme, John Anderson joins a very distinguished line of philosophers who have presented us with a set of categories. We have first Plato (the doctrine of Highest Kinds in his dialogue The Sophist), then Aristotle, Kant, Hegel, and Samuel Alexander.' - D. M. Armstrong, from the introduction. Space, Time and the Categories presents a unique record of personal influence and inspiration over three generations of philosophers in Australia, England and Scotland. This work is a vitally important (...)
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  38. John Ripton (2010). Samuel Bowles, Herbert Gintis and Diane Ravitch: A Classic Controversy in Education Revisited. Educational Studies 18 (2):223-234.score: 30.0
    (1992). Samuel Bowles, Herbert Gintis and Diane Ravitch: a classic controversy in education revisited. Educational Studies: Vol. 18, No. 2, pp. 223-234.
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  39. Michael B. Gill (2007). Moral Rationalism Vs. Moral Sentimentalism: Is Morality More Like Math or Beauty? Philosophy Compass 2 (1):16–30.score: 24.0
    One of the most significant disputes in early modern philosophy was between the moral rationalists and the moral sentimentalists. The moral rationalists — such as Ralph Cudworth, Samuel Clarke and John Balguy — held that morality originated in reason alone. The moral sentimentalists — such as Anthony Ashley Cooper, the third Earl of Shaftesbury, Francis Hutcheson and David Hume — held that morality originated at least partly in sentiment. In addition to arguments, the rationalists and sentimentalists developed rich (...)
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  40. Ángel Pinillos (forthcoming). Coreference and Meaning. Philosophical Studies.score: 24.0
    Sometimes two expressions in a discourse can be about the same thing in a way that makes that very fact evident to the participants. Consider, for example, ‘he’ and ‘John’ in ‘John went to the store and he bought some milk’. Let us call this ‘de jure’ coreference. Other times, coreference is ‘de facto’ as with ‘Mark Twain’ and ‘Samuel Clemens’ in a sincere use of ‘Mark Twain is not Samuel Clemens’. Here, agents can understand the (...)
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  41. Jake Greenblum (2010). Distributive and Retributive Desert in Rawls. Journal of Social Philosophy 41 (2):169-184.score: 24.0
    In this paper I examine John Rawls’s understanding of desert. Against Samuel Scheffler, I maintain that the reasons underlying Rawls’s rejection of the traditional view of distributive desert in A Theory of Justice also commit him to rejecting the traditional view of retributive desert. Unlike Rawls’s critics, however, I view this commitment in a positive light. I also argue that Rawls’s later work commits him to rejecting retributivism as a public justification for punishment.
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  42. Samuel Clark (2012). Pleasure as Self-Discovery. Ratio 25 (3):260-276.score: 24.0
    This paper uses readings of two classic autobiographies, Edmund Gosse's Father & Son and John Stuart Mill's Autobiography, to develop a distinctive answer to an old and central question in value theory: What role is played by pleasure in the most successful human life? A first section defends my method. The main body of the paper then defines and rejects voluntarist, stoic, and developmental hedonist lessons to be taken from central crises in my two subjects' autobiographies, and argues for (...)
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  43. Elliott Sober (2004). A Modest Proposal. [REVIEW] Philosophy and Phenomenological Research 68 (2):487–494.score: 24.0
    What thesis is Hume trying to establish in his essay “On Miracles” (Section 10 of the Enquiry Concerning Human Understanding) and does he succeed? John Earman’s answer to the latter question is clearly conveyed by the title of his new book. Earman uses a Bayesian representation of the problem to make his case. For Earman, this mode of analysis is both perspicuous and nonanachronistic, in that probability reasoning was central to the 18th century debate about miracles in particular and (...)
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  44. Santiago Ginnobili (2004). Desarrollos actuales de la metateoría estructuralista: Problemas y discusiones. [REVIEW] Análisis Filosófico 24 (1):111-113.score: 24.0
    Un aspecto poco estudiado del argumento de Michael Sandel en contra del carácter neutral de la justicia como equidad, es el modo en que funda sus conclusiones en el entendimiento que tiene de otros tres aspectos de la concepción rawlsiana de justicia: su carácter deontológico, el equilibrio reflexivo, y la posición original. Nuestro objetivo es mostrar que Sandel no ha cometido cuatro errores independientes, sino que poseer un entendimiento equivocado del carácter deontológico de la teoría lo ha llevado a caracterizar (...)
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  45. William Uzgalis (2009). Anthony Collins on the Emergence of Consciousness and Personal Identity. Philosophy Compass 4 (2):363-379.score: 24.0
    The correspondence between Samuel Clarke and Anthony Collins of 1706–8, while not well known, is a spectacularly good debate between a dualist and a materialist over the possibility of giving a materialist account of consciousness and personal identity. This article puts the Clarke Collins Correspondence in a broader context in which it can be better appreciated, noting that it is really a debate between John Locke and Anthony Collins on one hand, and Samuel Clarke and Joseph Butler (...)
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  46. Peter Vallentyne (2000). Left-Libertarianism: A Primer. In Peter Vallentyne & Hillel Steiner (eds.), Left Libertarianism and Its Critics: The Contemporary Debate. Palgrave Publishers Ltd..score: 24.0
    Left-libertarian theories of justice hold that agents are full self-owners and that natural resources are owned in some egalitarian manner. Unlike most versions of egalitarianism, leftlibertarianism endorses full self-ownership, and thus places specific limits on what others may do to one’s person without one’s permission. Unlike the more familiar right-libertarianism (which also endorses full self-ownership), it holds that natural resources—resources which are not the results of anyone's choices and which are necessary for any form of activity—may be privately appropriated only (...)
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  47. Scott D. Lathrop, Samuel Wintermute & John E. Laird (2011). Exploring the Functional Advantages of Spatial and Visual Cognition From an Architectural Perspective. Topics in Cognitive Science 3 (4):796-818.score: 24.0
    We present a general cognitive architecture that tightly integrates symbolic, spatial, and visual representations. A key means to achieving this integration is allowing cognition to move freely between these modes, using mental imagery. The specific components and their integration are motivated by results from psychology, as well as the need for developing a functional and efficient implementation. We discuss functional benefits that result from the combination of multiple content-based representations and the specialized processing units associated with them. Instantiating this theory, (...)
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  48. John Palmer (2007). Review of Samuel C. Rickless, Plato's Forms in Transition: A Reading of the Parmenides. [REVIEW] Notre Dame Philosophical Reviews 2007 (11).score: 24.0
  49. James Fieser (ed.) (2001). Early Responses to Hume's Writings on Religion. Thoemmes Press.score: 24.0
    In the past 250 years, David Hume probably had a greater impact on the field of philosophy of religion than any other single philosopher. He relentlessly attacked the standard proofs for God's existence, traditional notions of God's nature and divine governance, the connection between morality and religion, and the rationality of belief in miracles. He also advanced radical theories of the origin of religious ideas, grounding such notions in human psychology rather than in divine reality. In the last decade of (...)
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  50. Joseph Henrich, Robert Boyd, Samuel Bowles, Colin Camerer, Ernst Fehr, Herbert Gintis, Richard McElreath, Michael Alvard, Abigail Barr, Jean Ensminger, Natalie Smith Henrich, Kim Hill, Francisco Gil-White, Michael Gurven, Frank W. Marlowe, John Q. Patton & David Tracer (2005). Models of Decision-Making and the Coevolution of Social Preferences. Behavioral and Brain Sciences 28 (6):838-855.score: 24.0
    We would like to thank the commentators for their generous comments, valuable insights and helpful suggestions. We begin this response by discussing the selfishness axiom and the importance of the preferences, beliefs, and constraints framework as a way of modeling some of the proximate influences on human behavior. Next, we broaden the discussion to ultimate-level (that is evolutionary) explanations, where we review and clarify gene-culture coevolutionary theory, and then tackle the possibility that evolutionary approaches that exclude culture might be sufficient (...)
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