Search results for 'John-Paul Legerski' (try it on Scholar)

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  1. L. Greenwood Robert, P. Kainz Howard, F. Haught John & T. Menzel Paul (1976). Books in Review. International Journal for Philosophy of Religion 7 (2).score: 2400.0
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  2. Pope John Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.score: 1640.0
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  3. John Paul (2008). Address of John Paul II to the Fiftieth General Assembly of the United Nations Organization. Dialogue and Universalism 18 (4/6):189-199.score: 1640.0
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  4. John Paul (ed.) (1999/1998). Encyclical Letter, Fides Et Ratio, of the Supreme Pontiff John Paul Ii: To the Bishops of the Catholic Church on the Relationship Between Faith and Reason. United States Catholic Conference.score: 1640.0
    Introduction: "Know yourself" -- The revelation of God's wisdom -- Credo ut intellegam -- Intellego ut credam -- The relationship between faith and reason -- The interventions of the Magisterium in philosophical matters -- The interaction between philosophy and theology -- Current requirements and tasks -- Conclusion.
     
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  5. John Paul (ed.) (1999). Message of His Holiness Pope John Paul Ii for the Celebration of the World Day of Peace, January 1, 1999. United States Catholic Conference.score: 1640.0
     
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  6. I. I. Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.score: 1460.0
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  7. I. I. Paul (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.score: 1460.0
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  8. J. Neville Birdsall, B. Goodall & St Paul (1982). The Homilies of St John Chrysostom on the Letters of St Paul to Titus and Philemon: Prolegomena to an Edition. Journal of Hellenic Studies 102:297.score: 1260.0
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  9. Sarah L. Bunnell & John-Paul Legerski (2011). The Risks, Benefits, and Ethics of Trauma-Focused Research Participation. Ethics and Behavior 20 (6):429-442.score: 870.0
    With the rising interest in the field of trauma research, many Institutional Review Boards, policymakers, parents, and others grapple with the impact of trauma-research participation on research participants' well-being. Do individuals who participate in trauma-focused research risk experiencing lasting negative effects from participation? What are the potential benefits that may be gleaned from participation in this work? How can trauma research studies be designed ethically, minimizing the risk to participants? The following review seeks to answer these questions. This review indicates (...)
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  10. John Paul (1979). The Acting Person. D. Reidel Pub. Co..score: 520.0
    Originally entitled Osoba i Czyn and published in Poland in 1969, TheActing Person is the official English translation and has been thoroughly edited and revised with the collaboration of the author. The book stresses that Man must ceaselessly unravel his mysteries and strive for a new and more mature expression of his nature. The author sees this expression as an emphasis on the significance of the individual living in community and on the person in the process of performing an action. (...)
     
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  11. Stephen John (2004). Titanic Ethics, Pirate Ethics, Bio-Ethics: Essay Review of Paul, Miller and Paul, Eds., Bioethics. [REVIEW] Studies in History and Philosophy of Biological and Biomedical Sciences, Series C 35 (21):177-184.score: 360.0
  12. Diane B. Paul & Benjamin Day (2008). John Stuart Mill, Innate Differences, and the Regulation of Reproduction. Studies in History and Philosophy of Science Part C 39 (2):222-231.score: 360.0
  13. Frank Jackson, Graham Priest & L. A. Paul (2004). The Context of EssenceI'm Indebted to David Lewis and John Hawthorne for Discussion of a Very Early Version of the Ideas Expressed in This Paper, and to Frank Jackson, Kathrin Koslicki, Denis Robinson, Jason Stanley, Brian Weatherson and Audiences at the 2001 Bellingham Summer Philosophy Conference, the 2001 Annual Conference of the Australasian Association for Philosophy, and the University of Washington for Comments on Written Versions. [REVIEW] Australasian Journal of Philosophy 82 (1):170-184.score: 360.0
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  14. Stephen John (2004). Titanic Ethics, Pirate Ethics, Bioethics: Bioethics Ellen Frankel Paul, Fred D. Miller, Jr., & Jeffrey Paul (Eds.); Cambridge University Press, Cambridge, New York & Melbourne, 2002, Pp. Xvii+ 396, Price£ 15.95 Paperback, ISBN 0-521-52526-8. [REVIEW] Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 35 (1):177-184.score: 360.0
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  15. John Collins, Ned Hall & L. A. Paul (2004). Counterfactuals and Causation: History, Problems, and Prospects. In John Collins, Ned Hall & Laurie Paul (eds.), Causation and Counterfactuals. The Mit Press. 1--57.score: 240.0
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  16. John Collins, Ned Hall & Laurie Paul (eds.) (2004). Causation and Counterfactuals. The Mit Press.score: 240.0
    Thirty years after Lewis's paper, this book brings together some of the most important recent work connecting—or, in some cases, disputing the connection ...
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  17. Ned Hall, L. A. Paul & John Collins (eds.) (2004). Causation and Counterfactuals. Cambridge, Mass.: Mit Press.score: 240.0
    A collection of important recent work on the counterfactual analysis of causation.
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  18. John Rodman Paul (1933). History for Amateurs. Philadelphia, Athenaeum of Philadelphia.score: 240.0
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  19. John Paul (2008). The Address Delivered at a Meeting with Government Authorities and the President of the Republic of Poland at the Royal Castle in Warsaw. Dialogue and Universalism 18 (4/6):185-188.score: 240.0
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  20. John Paul (1987). The Fundamentals of Cancer Biology. Introduction to the Cellular and Molecular Biology of Cancer. Edited by L. M. Franks and N. Teich. Oxford Science Publications, 1986, Pp. 458. £30 Hardcover; £15 Paperback. [REVIEW] Bioessays 6 (5):240-241.score: 240.0
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  21. John Paul (1997). The Lublin Lectures. P. Lang.score: 240.0
     
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  22. John Paul (2006). Wykłady Lubelskie. Tow. Nauk. Katolickiego Uniwersytetu Lubelskiego.score: 240.0
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  23. S. Prakash Sethi & Paul Steidlmeier (1993). Religions's Moral Compass and a Just Economic Order: Reflections on Pope John Paul II's Encyclicalcentesimus Annus. Journal of Business Ethics 12 (12):901 - 917.score: 174.0
    The purpose of Pope John Paul''s encyclicalCentesimus Annus (CA) is to propound the foundations of a just economic order and to sketch its essential characteristics. As such he essentially provides an orientation or moral compass for the political economy rather than a precise road map. This article first reviews the principal components of CA and then analyzes and evaluates its central contentions on both cultural and economic grounds.
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  24. John J. Conley & Joseph W. Koterski (eds.) (1999). Prophecy and Diplomacy: The Moral Doctrine of John Paul Ii: A Jesuit Symposium. Fordham University Press.score: 174.0
    Stemming from two conferences, held in 1994, and 1996, Prophecy and Diplomacy: The Moral Doctrine of John Paul II explores the general orientations and the specific applications of the moral teaching of Pope John Paul II. The first part of the book places the Pope's moral theory within a broader theological framework, attempting to identify the overarching philosophical and theological attitudes that shape the Pope's fundamental moral perspective. In part two, the work studies the Pope's teaching in the areas of (...)
     
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  25. John Fitzgerald (2007). Christian Friendship: John, Paul, and the Philippians. Interpretation 61 (3):284-296.score: 170.0
    Both John and Paul ground friendship in love, yet their conceptions differ in important ways. This article provides a brief discussion and comparison of their two understandings and concludes with a treatment of Paul's use of friendship language in Philippians.
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  26. Peter L. P. Simpson (2011). Transcending Justice: Pope John Paul II and Just War. Journal of Religious Ethics 39 (2):286-298.score: 168.0
    Pope John Paul II's opposition to the Iraq War was not that it failed to meet the conditions of Just War Theory. Indeed, we cannot tell from what he publicly said whether he thought it met those conditions or not, for he would have opposed it in any case. His thinking was rather that even just and necessary wars always come, as it were, too late, and are never able to solve the problems that made wars just and necessary. He (...)
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  27. D. S. Jeffreys (2001). Euthanasia and John Paul II's "Silent Language of Profound Sharing of Affection:" Why Christians Should Care About Peter Singer. Christian Bioethics 7 (3):359-378.score: 168.0
    Peter Singer's recent appointment to Princeton University created considerable controversy, most of it focused on his proposal for active euthanasia of disabled infants. Singer articulates utilitarian ideas that often appear in public discussions of euthanasia. Drawing on Pope John Paul II's work on ethics and suffering, I argue that Singer's utilitarian theory of value is impoverished. After introducing the Pope's ethic based on the imago dei, I discuss love as self-gift. I show how this concept supports a theory of value (...)
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  28. Elizabeth Salas (2010). Person and Gift According to Karol Wojtyła/John Paul II. American Catholic Philosophical Quarterly 84 (1):99-124.score: 168.0
    This paper examines the meaning of what Karol Wojtyła/John Paul II calls “The Law of the Gift,” namely, “Man, who is the only creature on earth which God willed for itself, can fully find himself only through a sincere gift of himself.” After explaining what it means to be “willed for itself,” I consider how “finding oneself only through a gift of self ” is justified. I then argue that in his theory of self-gift,Wojtyła/John Paul II espouses an “embodied” altruism. (...)
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  29. Avery Cardinal Dulles (2008). The Metaphysical Realism of Pope John Paul II. International Philosophical Quarterly 48 (1):99-106.score: 168.0
    Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting the sapiential (...)
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  30. Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.score: 168.0
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of Pope John Paul II, (...)
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  31. E. L. Bedford (2011). Of Food and Water and the Obligation to Provide: John Paul II and Christian Anthropology. Christian Bioethics 17 (2):105-122.score: 168.0
    Some hold that the revision to directive 58 of the Ethical and Religious Directives for Catholic Health Care Services—which sought to incorporate the language of Pope John Paul II’s 2004 statement regarding the obligation to provide patients in a persistent vegetative state—represents a threat to patient’s end-of-life decisions. I argue this position is unfounded. The revision to the directive, and the statements that inspired this linguistic modification, do not represent a substantive change in the Church’s teaching. I support this position (...)
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  32. J. White (2012). John Paul II's Interpretation of 1 Corinthians 9:24-27: A Paradigm for a Christian Ethic of Sport. Studies in Christian Ethics 25 (1):73-88.score: 168.0
    John Paul II proposes that 1 Cor. 9:24-27 includes sport among the human values and offers a paradigm to recognise ‘the fundamental validity of sport, considering it not just as a term of comparison to illustrate higher ethical and aesthetic ideal, but also in its intrinsic reality as a factor in the formation of man as a part of his culture and his civilization’. In this paper, I intend to follow John Paul II’s interpretation and moral reasoning in order to (...)
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  33. J. F. Crosby (1996). The Teaching of John Paul II on the Christian Meaning of Suffering. Christian Bioethics 2 (2):154-171.score: 168.0
    Taking John Paul II's teaching on the Christian meaning of suffering as my main source for a Catholic perspective on suffering, I show how seriously he takes the reality of suffering, and how seriously he takes the question as to the meaning of suffering. I proceed to explore his many-sided teaching on the way in which sin is and is not involved in the meaning of suffering, giving particular attention to his teaching on social dimensions of sin and suffering that (...)
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  34. Raymond Dennehy (2006). Liberal Democracy as a Culture of Death: Why John Paul II Was Right. Telos 2006 (134):31-63.score: 168.0
    Pope John Paul II's encyclical The Gospel of Life is the locus classicus for the claim that a culture of death is enshrouding the modern world. His identification and critique of what he calls the “culture of death” directly challenge liberal democracy, particularly on its separation of freedom from truth. This essay will focus on that challenge. The first part offers an analytic introduction to the term “culture of death,” the second part unfolds the late pope's argument, and the third (...)
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  35. Wacław Hryniewicz (2007). “But the Problem Remains”. John Paul II and the Universalism of the Hope for Salvation. Dialogue and Universalism 17 (7-8):81-105.score: 168.0
    This article shows that Christianity in its perception of eschatological events has early on given up the concept of therapeutic and corrective punishment, turning to the idea of vindictive and retributive punishment. Similarly to other Churches, the Roman Catholic Church in its teachings does not officially support the hope for universal salvation. Pope John Paul II developed his eschatological thinking in a careful way; he did not close the way to further search. The Pope reminded that former councils discarded the (...)
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  36. L. P. Hemming (2008). John Paul II's Call for a Renewed Theology of Being: Just What Did He Mean, and How Can We Respond? Studies in Christian Ethics 21 (2):194-218.score: 168.0
    In this article I explore the contemporary relationship of theology to philosophy through the call for a `renewed philosophy of being' by Pope John Paul II. I argue that in fact three understandings of being appear in this call: the first, phenomenological, appears as the bringing to description of the situation of contemporary nihilism, exemplified by Nietzsche both in his published works and his Nachlaß; the second, metaphysical, can be understood as the moralistic voice taken up by contemporary theologians in (...)
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  37. Arthur F. McGovern (1983). Pope John Paul II on “Human Work”. Telos 1983 (58):215-218.score: 168.0
    Pope John Paul II promulgated his first major social encyclical, Laborem Exercens (“On Human Work”), in September 1981. The encyclical, evoked many favorable reactions, even from Marxists. One such writer even argued that on social issues at least, John Paul II stands as “a sturdy and reliable ally.” The Pope often speaks in categories more familiar to Marxists than to Catholics. Another commentator even indicated doubts whether U.S. Catholics realize the importance of the encyclical because “The pope's concerns are the (...)
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  38. John Paul I. I. Pope (2000). Address of John Paul II to the 18th International Congress of the Transplantation Society. Medicinska Etika a Bioetika: Casopis Ustavu Medicinskej Etiky a Bioetiky= Medical Ethics and Bioethics: Journal of the Institute of Medical Ethics & Bioethics 8 (1-2):12-14.score: 168.0
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  39. S. J. Avery Cardinal Dulles (2008). The Metaphysical Realism of Pope John Paul II. International Philosophical Quarterly 48 (1):99-106.score: 168.0
    Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting the sapiential (...)
     
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  40. I. I. John Paul (2005). Address of John Paul II of the Participants of the 19th International Conference of the Pontifical Council for Health Pastoral Care, Friday, 12 November, 2004. [REVIEW] National Catholic Bioethics Quarterly 5 (1).score: 168.0
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  41. John Paul Ii (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.score: 164.0
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  42. John Raymaker (2003). Empowering the Lonely Crowd: Pope John Paul Ii, Lonergan and Japanese Buddhism. University Press of America.score: 152.0
    In Empowering the Lonely Crowd, John Raymaker simplifies and extends arguments made in his previous book, A Buddhist-Christian Logic of the Heart, in particular the notion of a spiritual genome.
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  43. John F. Kavanaugh (1997). At the Center of the Human Drama: The Philosophical Anthropology of Karol Wojtyla/Pope John Paul II. By Kenneth L. Schmitz. The Modern Schoolman 74 (2):165-166.score: 146.0
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  44. John T. Ford (2005). Newman's “Inspiring Influence as a Great Teacher of the Faith and as a Spiritual Guide is Being Ever More Clearly Perceived in Our Own Day.” (John Paul II). Newman Studies Journal 2 (2):3-5.score: 146.0
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  45. John Francis Kobler (1994). The Thought of Pope John Paul II: A Collection of Essays and Studies. Edited by John M. McDermott. The Modern Schoolman 71 (4):325-327.score: 146.0
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  46. John Hellman (1983). John Paul II. Telos 1983 (58):210-214.score: 146.0
    With good reason, most critics associate the Papacy with reaction. The lingering image is one of a Renaissance holy prince lying in state beneath twisted Bernini columns, his aquiline Medici profile turned toward heaven. Popes have historically been of, and hence often for, the well-born. Their writings have been typified by a noblesse oblige attitude toward the poor who, after all, will “always be with us.” Indeed, on the one occasion when the forces of rebellion embraced a Pope — Pius (...)
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  47. Laurence Paul Hemming & Susan Frank Parsons (eds.) (2002/2003). Restoring Faith in Reason: With a New Translation of the Encyclical Letter, Faith and Reason of Pope John Paul Ii: Together with a Commentary and Discussion. University of Notre Dame.score: 146.0
     
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  48. John Hittinger (ed.) (2011). The Vocation of the Catholic Philosopher: From Maritain to John Paul Ii. Distributed by the Catholic University of America Press.score: 146.0
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  49. Paul Johnson (1995). Comment About Pope John Paul II's New Encyclical Letter, The Gospel of Life. The Chesterton Review 21 (3):405-407.score: 146.0
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  50. John McNerney (2004). John Paul Ii: Poet and Philosopher. Burns & Oates.score: 146.0
    To the heart of the drama -- The neighbour as paradigm : toward an adequate philosophy of the human person -- The enactment of the drama of the human person -- Footbridge towards the other : conclusions.
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