Search results for 'Jonathan Kenneth Burns' (try it on Scholar)

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  1. Jonathan Kenneth Burns (2004). Elaborating the Social Brain Hypothesis of Schizophrenia. Behavioral and Brain Sciences 27 (6):868-885.score: 870.0
    I defend the case for an evolutionary theory of schizophrenia and the social brain, arguing that such an exercise necessitates a broader methodology than that familiar to neuroscience. I propose a reworked evolutionary genetic model of schizophrenia, drawing on insights from commentators, buttressing my claim that psychosis is a costly consequence of sophisticated social cognition in humans. Expanded models of social brain anatomy and the spectrum of psychopathologies are presented in terms of upper and lower social brain and top-down and (...)
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  2. Jonathan Kenneth Burns (2004). An Evolutionary Theory of Schizophrenia: Cortical Connectivity, Metarepresentation, and the Social Brain. Behavioral and Brain Sciences 27 (6):831-855.score: 870.0
    Schizophrenia is a worldwide, prevalent disorder with a multifactorial but highly genetic aetiology. A constant prevalence rate in the face of reduced fecundity has caused some to argue that an evolutionary advantage exists in unaffected relatives. Here, I critique this adaptationist approach, and review – and find wanting – Crow's “speciation” hypothesis. In keeping with available biological and psychological evidence, I propose an alternative theory of the origins of this disorder. Schizophrenia is a disorder of the social brain, and it (...)
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  3. Jonathan Burns (2011). From 'Evolved Interpersonal Relatedness' to 'Costly Social Alienation': An Evolutionary Neurophilosophy of Schizophrenia. In Pieter R. Adriaens & Andreas de Block (eds.), Maladapting Minds: Philosophy, Psychiatry, and Evolutionary Theory. Oxford University Press. 289.score: 240.0
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  4. Jonathan Smallwood, Jonathan W. Schooler, David J. Turk, Sheila J. Cunningham, Phebe Burns & C. Neil Macrae (2011). Self-Reflection and the Temporal Focus of the Wandering Mind. Consciousness and Cognition 20 (4):1120-1126.score: 240.0
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  5. Elizabeth Armstrong, Ron Aminzade, Kenneth Baynes, Jerome P. Baggett, Fred Block, Christine Boyer, Gene Burns, Nick Couldry, Nick Crossley & Harry F. Dahms (2005). Acknowledgment of External Reviewers for 2004. Theory and Society 34:109-110.score: 240.0
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  6. Walter J. Freeman & J. Burns (1996). Societies of Brains: Walter Freeman in Conversation with Jean Burns. Journal of Consciousness Studies 3 (2):172-180.score: 120.0
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  7. J. H. Burns (1999). Bibliography of the Writings of JH Burns 1950-1998. History of Political Thought 20:7-20.score: 120.0
     
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  8. B. Jonathan (2007). Interview with Dr Jonathan Beckwith. Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 29 (12):1257.score: 120.0
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  9. John Sutton (1994). The Cruelty of Reason’. Review of Kenneth Craven, Jonathan Swift and the Millennium of Madness: The Information Age in Swift's A Tale of a Tub. [REVIEW] Metascience 6:183-185.score: 72.0
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  10. Kathleen Akins, Pignocchi Alessandro, Joshua Alexander, Anna Alexandrova, Keith Allen, Sophie Allen, Colin Allen, Maria Alvarez, Santiago Amaya & Ben Ambridge (2010). Philosophical Psychology Would Like to Thank Our Reviewers for Their Generous Contributions to the Journal in 2010. Jonathan Adler Kenneth Aizawa. Philosophical Psychology 23 (6):845-848.score: 72.0
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  11. Nicholas Griffin (2013). What Did Russell Learn From Leibniz? Journal for the History of Analytical Philosophy 2 (1).score: 24.0
    Russell’s rejection in 1898 of the doctrine of internal relations — the view that all relations are grounded in the intrinsic properties of the terms related — was a decisive part of his break with Hegelianism and opened the way for his turn to analytic philosophy. Before rejecting it, Russell had given the doctrine little thought, though it played an essential role in the most intractable of the problems facing his attempt to construct a Hegelian dialectic of the sciences. I (...)
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  12. Dean A. Kowalski (ed.) (2012). The Big Bang Theory and Philosophy: Rock, Paper, Scissors, Aristotle, Locke. John Wiley & Sons, Inc..score: 24.0
    Machine generated contents note: Acknowledgments Introduction: "Unraveling the Mysteries" Part One. "It All Began on a Warm Summer's Evening in Greece": Aristotelian Insights 1. Aristotle on Sheldon Cooper: Ancient Greek Meets Modern Geek Greg Littmann 2. "You're a Sucky, Sucky Friend": Seeking Aristotelian Friendship in The Big Bang Dean A. Kowalski 3. The Big Bang Theory on the Use and Abuse of Modern Technology Kenneth Wayne Sayles III Part Two. "Is It Wrong to Say I Love Our Killer Robot?": (...)
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  13. Arthur B. Markman, Thomas T. Hills, Michael P. Kaschak, Jenny R. Saffran, Jarrod Moss, Kenneth Kotovsky, Jonathan Cagan, Louise Connell, Mark T. Keane & Joyca Pw Lacroix (2006). Subject Index to Volume 30. Cognitive Science 30:1129-1132.score: 24.0
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  14. Kenneth G. Johnson, Stephen J. Brooks, Phillip B. Fenberg, Adrian G. Glover, Karen E. James, Adrian M. Lister, Ellinor Michel, Mark Spencer, Jonathan A. Todd & Eugenia Valsami-Jones (2011). Climate Change and Biosphere Response: Unlocking the Collections Vault. Bioscience 61 (2):147-153.score: 24.0
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  15. Jarrod Moss, Kenneth Kotovsky & Jonathan Cagan (2006). The Role of Functionality in the Mental Representations of Engineering Students: Some Differences in the Early Stages of Expertise. Cognitive Science 30 (1):65-93.score: 24.0
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  16. Geoffrey Scarre & Robin Coningham (eds.) (2012). Appropriating the Past: Philosophical Perspectives on the Practice of Archaeology. Cambridge University Press.score: 24.0
    Machine generated contents note: 1. Introduction Geoffrey Scarre and Robin Coningham; Part I. Claiming the Past: 2. The values of the past James O. Young; 3. Whose past? archaeological knowledge, community knowledge, and the embracing of conflict Piotr Bienkowski; 4. The past people want: heritage for the majority? Cornelius Holtorf; 5. The ethics of repatriation: rights of possession and duties of respect Janna Thompson; 6. On archaeological ethics and letting go Larry J. Zimmerman; 7. Hintang and the dilemma of benevolence: (...)
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  17. Kenneth A. Strike (1984). The Reaf Last Word on Justice and Evaluation - Comments on Jonathan Z. Shapiro's "Social Justice and Educational Evaluation". Educational Theory 34 (2):153-155.score: 24.0
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  18. Terry L. Yates, James N. Mills, Cheryl A. Parmenter, Thomas G. Ksiazek, Robert R. Parmenter, John R. Vande Castle, Charles H. Calisher, Stuart T. Nichol, Kenneth D. Abbott, Joni C. Young, Michael L. Morrison, Barry J. Beaty, Jonathan L. Dunnum, Robert J. Baker, Jorge Salazar-Bravo & Clarence J. Peters (2002). The Ecology and Evolutionary History of an Emergent Disease: Hantavirus Pulmonary Syndrome. Bioscience 52 (11):989.score: 24.0
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  19. Kenneth Aizawa, Liliana Albertazzi, Keith Allen, Sarah Allred, Marc Alspector-Kelly, Kristin Andrews, André Ariew, Valtteri Arstila, Anthony Atkinson & Edward Averill (2009). We Would Like to Thank the Following for Contributing to the Journal as Reviewers This Past Year: Fred Adams Jonathan Adler. Philosophical Psychology 22 (6):817-818.score: 24.0
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  20. Stanley Carlson-Thies, Jonathan Chaplin, Jean Bethke Elshtain, Kenneth L. Grasso, Russell Hittinger, Timothy Sherratt & James W. Skillen (2008). Christianity and Civil Society: Catholic and Neo-Calvinist Perspectives. Lexington Books.score: 24.0
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  21. Vere Chappell (ed.) (1998). Locke. OUP Oxford.score: 24.0
    Oxford Readings in Philosophy -/- The aim of this series is to bring together important recent writings in major areas of philosophical inquiry, selected from a variety of sources, mostly periodicals, which may not be conveniently available to the university student or the general reader. The editors of each volume contribute an introductory essay on the items chosen and on the questions with which they deal. A selective bibliography is appended as a guide to further reading. -/- This new volume (...)
     
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  22. Jonathan Doh & Kenneth Taylor (2012). Framework for Understanding Fair Trade Disintermediation. Business and Society Review 117 (4):443-475.score: 24.0
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  23. Kenneth J. Gergen, Margaret Gilbert, H. S. Gordon, Rom Harrè, Tim Ingold, Raymond I. M. Lee, Peter Manicas, Joseph Margolis, Lloyd Sandelands, Paul F. Secord, Jonathan H. Turner & Walter L. Wallace (1996). The Mark of the Social: Discovery or Invention? Rowman & Littlefield Publishers.score: 24.0
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  24. Edouard Machery & Elizabeth O'Neill (eds.) (2014). Current Controversies in Experimental Philosophy. Routledge.score: 24.0

    Experimental philosophy is one of the most active and exciting areas in philosophy today. In Current Controversies in Experimental Philosophy, Elizabeth O’Neill and Edouard Machery have brought together twelve leading philosophers to debate four topics central to recent research in experimental philosophy. The result is an important and enticing contribution to contemporary philosophy which thoroughly reframes traditional philosophical questions in light of experimental philosophers’ use of empirical research methods, and brings to light the lively debates within experimental philosophers’ intellectual community. (...)

    • Language (Edouard Machery & Genoveva Martí)
    • Consciousness (Brian Fala, Adam Arico, and Shaun Nicols & Justin Sytsma)
    • Free Will and Responsibility (Joshua Knobe & Eddy Nahmias and Morgan Thompson)
    • Epistemology and the Reliability of Intuitions (Kenneth Boyd and Jennifer Nagel & Joshua Alexander and Jonathan Weinberg).

    Preliminary descriptions of each chapter, annotated bibliographies for each controversy, and a supplemental guide to further controversies in experimental philosophy (with bibliographies) help provide clearer and richer views of these live controversies for all readers.

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  25. Larry May, Kenneth Henley, Alistair Macleod, Rex Martin, David Duquette, Lucinda Peach, Helen Stacy, William Nelson, Steven Lee, Stephen Nathanson & Jonathan Schonsheck (2005). Universal Human Rights: Moral Order in a Divided World. Rowman & Littlefield Publishers.score: 24.0
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  26. Jonathan Edwards (2009). Jonathan Edwards, Freedom of the Will, The Works of Jonathan Edward, Vol. I. Yale University Press.score: 21.0
    Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
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  27. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.score: 21.0
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  28. William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.score: 18.0
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  29. William Wainwright, Jonathan Edwards. Stanford Encyclopedia of Philosophy.score: 18.0
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only real (...)
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  30. Elizabeth Agnew Cochran (2011). Consent, Conversion, and Moral Formation: Stoic Elements in Jonathan Edwards's Ethics. Journal of Religious Ethics 39 (4):623-650.score: 18.0
    The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of (...)
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  31. Philip L. Quinn (2003). Honoring Jonathan Edwards. Journal of Religious Ethics 31 (2):299 - 321.score: 18.0
    In this response to the papers on Jonathan Edwards's ethical thought by Stephen A. Wilson, Gerald R. McDermott, William C. Spohn, and Roland A. Delattre, I comment on their efforts to show that ideas drawn from Edwards can be successfully appropriated for use in contemporary ethics. I conclude that the four authors build a strong cumulative case for the view that some elements of Edwards's thought can serve as resources for our ethical reflections. But I also argue for a (...)
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  32. Gregory J. Morgan (2001). Bacteriophage Biology and Kenneth Schaffner's Rendition of Developmentalism. Biology and Philosophy 16 (1):85-92.score: 18.0
    In this paper I consider Kenneth Schaffner''s(1998) rendition of ''''developmentalism'''' from the point of viewof bacteriophage biology. I argue that the fact that a viablephage can be produced from purified DNA and host cellularcomponents lends some support to the anti-developmentalist, ifthey first show that one can draw a principled distinctionbetween genetic and environmental effects. The existence ofhost-controlled phage host range restriction supports thedevelopmentalist''s insistence on the parity of DNA andenvironment. However, in the case of bacteriophage, thedevelopmentalist stands on less (...)
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  33. Hernán Neira (2013). La Modesta Proposición Biopolítica de Jonathan Swift. Cinta de Moebio 46:47-58.score: 18.0
    La crítica del siglo XX ha hecho ver que varias de las obras de Jonathan Swift están vinculadas tanto con las condiciones sociales, políticas y culturales irlandesas como con algunas teorías, las cuales han quedado en la oscuridad para algunas investigaciones literarias, a pesar del hecho de que pue..
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  34. Stephen A. Wilson (2003). Jonathan Edwards's Virtue: Diverse Sources, Multiple Meanings, and the Lessons of History for Ethics. Journal of Religious Ethics 31 (2):201 - 228.score: 18.0
    The incompleteness of the task of integrating the influences made upon Jonathan Edwards by Calvinism and the moral sense leaves open a great many questions central to identifying his ethical position with any detail. This should worry ethicists, theologians, and church historians alike. For the puzzle of what Edwards meant by virtue is at the heart not only of his ethics but of a great many strands of his thought. It must be pieced together from diverse sources; and there (...)
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  35. María G. Navarro (2011). Review of 'Reasoning. Studies of Human Inference and Its Foundations' by Jonathan E. Adler and Lance J. Rips. [REVIEW] Anuario Filosófico 44 (3):629-632.score: 18.0
    Reasoning es una obra monumental de más de mil páginas editada en estrecha colaboración por el filósofo Jonathan E. Adler y el psicólogo Lance J. Rips para esclarecer el intrincado campo de investigación relacionado con los fundamentos de la inferencia y, en general, del razonamiento humano. En la actualidad, en pocos casos va unido el trabajo de compilar y editar textos científicos con el afán enciclopédico: un proyecto editorial que sobrepasa con razón los objetivos de la mayor parte de (...)
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  36. Kris Rutten & Ronald Soetaert (2013). Narrative and Rhetorical Approaches to Problems of Education. Jerome Bruner and Kenneth Burke Revisited. Studies in Philosophy and Education 32 (4):327-343.score: 18.0
    Over the last few decades there has been a strong narrative turn within the humanities and social sciences in general and educational studies in particular. Especially Jerome Bruner’s theory of narrative as a specific ‘mode of knowing’ was very important for this growing body of work. To understand how the narrative mode works Bruner proposes to study narratives ‘at their far reach’—as an art form—and on several occasions he refers to the dramatistic pentad as an important method for ‘unpacking’ narratives. (...)
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  37. William C. Spohn (2003). Spirituality and Its Discontents: Practices in Jonathan Edwards's "Charity and Its Fruits". Journal of Religious Ethics 31 (2):253 - 276.score: 18.0
    The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, "Charity and Its Fruits". Alasdair Maclntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the (...)
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  38. José Andrés Quintero Restrepo (2010). Los giros Y malabarismos lingüísticos de la fiLosofía a partir de Wittgenstein Y Jonathan swift. Escritos 17 (39):450-465.score: 18.0
    Ludwig Wittgenstein y Jonathan Swift. El primero desde la filosofía y el segundo desde la literatura. Por una parte, están las anotaciones de Wittgenstein en sus Investigaciones Filosóficas y en el libro Sobre la certeza . Por otra parte, está la novela de Swift titulada Los Viajes de Gulliver . Ambos autores, a pesar de sus diferencias discursivas, plantean un asunto problemático respecto al quehacer filosófico: los giros y malabarismos lingüísticos en los que suele caer la filosofía por su (...)
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  39. Alexis Cartonnet (2011). Structuralisme et néoréalisme dans le champ des relations internationales. Le cas de Kenneth Waltz. Astérion 9.score: 18.0
    Cet article esquisse un rapprochement entre un courant de pensée politique, le néoréalisme, et une méthode en sciences humaines, le structuralisme. Ce courant et cette méthode ont suivi des trajectoires séparées, de l’après-guerre à la fin des années soixante-dix, jusqu’à ce que Kenneth Waltz croise ces deux problématiques. Après avoir défini respectivement réalisme et structuralisme, cet article établit leur connexion et tente d’éclairer les raisons pour lesquelles ce rapprochement n’avait pas été conduit jusqu’alors.
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  40. Pedro Jesús Pérez Zafrilla (2013). Implicaciones normativas de la psicología moral: Jonathan Haidt y el desconcierto moral. Daímon 59:9-25.score: 18.0
    En este trabajo pretendemos abordar la teoría del Intuicionismo social, realizada por el psicólogo Jonathan Haidt en oposición al modelo racionalista de Piaget y Kohlberg. Analizaremos sus elementos principales y especialmente sus implicaciones normativas. En particular nos centraremos en su conocida teoría del «desconcierto moral» con la que pretende mostrar la desconexión existente entre el juicio moral y la reflexión como dos procesos independientes.
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  41. Dennis Schulting (2009). Review of Kenneth Westphal, Kant's Transcendental Proof of Realism. [REVIEW] Kant-Studien 100 (3):382-385.score: 15.0
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  42. Maike Albertzart (2011). Missing the Target: Jonathan Dancy’s Conception of a Principled Ethics. Journal of Value Inquiry 45 (1):49-58.score: 15.0
  43. Gerald R. McDermott (2003). Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life. Journal of Religious Ethics 31 (2):229 - 251.score: 15.0
    In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III I discuss Edwards's (...)
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  44. Stephen A. Wilson and & Jean Porter (2003). Focus Introduction: Taking the Measure of Jonathan Edwards for Contemporary Religious Ethics. Journal of Religious Ethics 31 (2):183-199.score: 15.0
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  45. Roland A. Delattre (2003). Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics. Journal of Religious Ethics 31 (2):277 - 297.score: 15.0
    This is a tricentennial riff on the Edwardsean idea that beauty is both the first principle of being and the distinguishing perfection of God. What is really distinctive about Edwards's view of beauty is that it is an ontological reality and consists in joyfully bestowing being and beauty more than in being beautiful, in creative and beautifying activity more than in being beautiful. Edwards was also a pioneer in the way he envisaged a lively universe created by God, not out (...)
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  46. Jonathan Barnes, Benjamin Morison & Katerina Ierodiakonou (eds.) (2011). Episteme, Etc.: Essays in Honour of Jonathan Barnes. Oxford University Press.score: 15.0
    Sixteen authors, including some of the most distinguished scholars of our time, present essays which together reflect the impressive scope of Jonathan Barnes's contributions to philosophy, and in particular to the study of ancient philosophy. Six are on knowledge, five on logic and metaphysics, five on ethics.
     
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  47. Jonathan L. Kvanvig (2003). ``Jonathan Edwards on Hell&Quot. In Paul Helm & Oliver Crisp (eds.), Jonathan Edwards: Philosophical Theologian. Burlington, Vt: Ashgate Publishing Co.. 1-12.score: 15.0
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  48. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.score: 12.0
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt indivisa principle. (...)
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