Search results for 'Julie Collier' (try it on Scholar)

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  1. Julie Collier, Mary Rorty & Christy Sandborg (2006). Rafting the Ethical Rapids. HEC Forum 18 (4):332-341.score: 240.0
  2. Julie Collier & Christy Sandborg (2005). The First Step: DNAR Outside the Hospital and the Role of Pediatric Medical Care Providers. American Journal of Bioethics 5 (1):85-86.score: 240.0
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  3. Andrew Collier, Margaret Scotford Archer & William Outhwaite (eds.) (2004). Defending Objectivity: Essays in Honour of Andrew Collier. Routledge.score: 210.0
    Andrew Collier is the boldest defender of objectivity - in science, knowledge, thought, action, politics, morality and religion. In this tribute and acknowledgement of the influence his work has had on a wide readership, his colleagues show that they have been stimulated by his thinking and offer challenging responses. This wide-ranging book covers key areas with which defenders of objectivity often have to engage. Sections are devoted to the following: 'objectivity of value', 'objectivity and everyday knowledge', 'objectivity in political (...)
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  4. Gideon Calder & Andrew Collier (2009). Values and Ontology: An Interview with Andrew Collier, Part. Journal of Critical Realism 8 (1):63-90.score: 180.0
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  5. Andrew Collier & Gideon Calder (2008). Philosophy and Politics: An Interview with Andrew Collier, Part. Journal of Critical Realism 7 (2):276-296.score: 180.0
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  6. Frank Wilbur Collier (1932). Collier's Gems of Philosophy. Washington, the Norwood Press.score: 180.0
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  7. Andrew Collier (2003). In Defence of Objectivity and Other Essays: On Realism, Existentialism and Politics. Routledge.score: 60.0
    This volume develops and defends critical realism whilst engaging critically with existentialist philosophy in a number of ways. The work of existentialist thinkers as diverse as Kierkegarrd, R.D. Laing, Heideggar and Sartre is discussed at length and Andrew Collier argues that there is much to be learnt from their work, especially in Heidegger's critique of the technological view of the world. However the book concludes with a defence of objectivity against the various forms of subjectivism advanced by the existentialists.
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  8. John D. Collier & Scott J. Muller (1998). The Dynamical Basis of Emergence in Natural Hierarchies. In G. L. Farre & T. Oksala (eds.), Emergence, Complexity, Hierarchy, Organization, Selected and Edited Papers From the Echo Iii Conference. Acta Polytechnica Scandinavica.score: 60.0
    Since the origins of the notion of emergence in attempts to recover the content of vitalistic anti-reductionism without its questionable metaphysics, emergence has been treated in terms of logical properties. This approach was doomed to failure, because logical properties are either sui generis or they are constructions from other logical properties. If the former, they do not explain on their own and are inevitably somewhat arbitrary (the problem with the related concept of supervenience, Collier, 1988a), but if the latter, (...)
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  9. Andrew Collier (1999). Being and Worth. Routledge.score: 60.0
    In Being and Worth Andrew Collier argues that beings both in the natural and human worlds have worth in themselves, whether we recognize it or not. He builds on recent work in critical realism to provide a reassessment of Spinoza's philosophy of mind and ethics. Conclusions are developed with particular reference to environmental ethics.
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  10. Christian Fuchs & John Collier (2007). A Dynamic Systems View of Economic and Political Theory. Theoria 54 (113):23-52.score: 30.0
    Economic logic impinges on contemporary political theory through both economic reductionism and economic methodology applied to political decision-making (through game theory). The authors argue that the sort of models used are based on mechanistic and linear methodologies that have now been found wanting in physics. They further argue that complexity based self-organization methods are better suited to model the complexities of economy and polity and their interactions with the overall social system.
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  11. Mark Collier (2010). Hume's Theory of Moral Imagination. History of Philosophy Quarterly 27 (3):255-273.score: 30.0
    David Hume endorses three claims that are difficult to reconcile: (1) sympathy with those in distress is sufficient to produce compassion towards their plight, (2) adopting the general point of view often requires us to sympathize with the pain and suffering of distant strangers, but (3) our care and concern is limited to those in our close circle. Hume manages to resolve this tension, however, by distinguishing two types of sympathy. We feel compassion towards those around us because associative sympathy (...)
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  12. John Collier (1990). Two Faces of Maxwell's Demon Reveal the Nature of Irreversibility. Studies in History and Philosophy of Science Part A 21 (2):257-268.score: 30.0
    demon thought experiment remains ambiguous even today. One of the most delightful thought It seems that Maxwell originally invoked experiments in the history of physical science is..
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  13. John Collier & Michael Stingl (2013). Evolutionary Moral Realism. Biological Theory 7 (3):218-226.score: 30.0
    Evolutionary moral realism is the view that there are moral values with roots in evolution that are both specifically moral and exist independently of human belief systems. In beginning to sketch the outlines of such a view, we examine moral goods like fairness and empathetic caring as valuable and real aspects of the environments of species that are intelligent and social, or at least developing along an evolutionary trajectory that could lead to a level of intelligence that would enable individual (...)
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  14. Mark Collier (2005). A New Look at Hume's Theory of Probabilistic Inference. Hume Studies 31 (1):21-36.score: 30.0
    We must rethink our assessment of Hume’s theory of probabilistic inference. Hume scholars have traditionally dismissed his naturalistic explanation of how we make inferences under conditions of uncertainty; however, psychological experiments and computer models from cognitive science provide substantial support for Hume’s account. Hume’s theory of probabilistic inference is far from obsolete or outdated; on the contrary, it stands at the leading edge of our contemporary science of the mind.
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  15. Mark Collier (2005). Hume and Cognitive Science: The Current Status of the Controversy Over Abstract Ideas. [REVIEW] Phenomenology and the Cognitive Sciences 4 (2):197-207.score: 30.0
    In Book I, Part I, Section VII of the Treatise, Hume sets out to settle, once and for all, the early modern controversy over abstract ideas. In order to do so, he tries to accomplish two tasks: (1) he attempts to defend an exemplar-based theory of general language and thought, and (2) he sets out to refute the rival abstraction-based account. This paper examines the successes and failures of these two projects. I argue that Hume manages to articulate a plausible (...)
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  16. Mark Collier (2008). Two Puzzles in Hume's Epistemology. History of Philosophy Quarterly 25 (4):301 - 314.score: 30.0
    There are two major puzzles in Hume’s epistemology. The first involves Hume’s fall into despair in the conclusion of Book One of the Treatise. When Hume reflects back upon the results of his research, he becomes so alarmed that he nearly throws his books and papers into the fire. Why did his investigations push him towards such intense skeptical sentiments? What dark discoveries did he make? The second puzzle concerns the way in which Hume emerges from this skeptical crisis and (...)
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  17. Mark Collier (2011). Hume's Natural History of Justice. In C. Taylor & S. Buckle (eds.), Hume and the Enlightenment.score: 30.0
    In Book III, Part 2 of the Treatise, Hume presents a natural history of justice. Self-interest clearly plays a central role in his account; our ancestors invented justice conventions, he maintains, for the sake of reciprocal advantage. But this is not what makes his approach so novel and attractive. Hume recognizes that prudential considerations are not sufficient to explain how human beings – with our propensities towards temporal discounting and free-riding – could have established conventions for social exchange and collective (...)
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  18. John D. Collier (2011). Holism and Emergence: Dynamical Complexity Defeats Laplace's Demon. South African Journal of Philosophy 30 (2).score: 30.0
    The paradigm of Laplacean determinism combines three regulative principles: determinism, predictability, and the explanatory adequacy of universal laws together with purely local conditions. Historically, it applied to celestial mechanics, but it has been expanded into an ideal for scientific theories whose cogency is often not questioned. Laplace’s demon is an idealization of mechanistic scientific method. Its principles together imply reducibility, and rule out holism and emergence. I will argue that Laplacean determinism fails even in the realm of planetary dynamics, and (...)
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  19. Mark Collier (2007). Why History Matters: Associations and Causal Judgment in Hume and Cognitive Science. Journal of Mind and Behavior 28 (3):175-188.score: 30.0
    It is commonly thought that Hume endorses the claim that causal cognition can be fully explained in terms of nothing but custom and habit. Associative learning does, of course, play a major role in the cognitive psychology of the Treatise. But Hume recognizes that associations cannot provide a complete account of causal thought. If human beings lacked the capacity to reflect on rules for judging causes and effects, then we could not (as we do) distinguish between accidental and genuine regularities, (...)
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  20. Andrew Collier (2011). Three Essays Against Nietzsche. Journal of Critical Realism 10 (2):219-242.score: 30.0
    These essays defend Christian, socialist and realist positions against Nietzsche’s critiques. Each essay addresses a problem in Nietzsche’s work. The first deals with perspectivism. On his view, the idea of objectivity disappears, becoming no more than simply a multiplicity of perspectives. The essay shows how Nietzsche’s approach to knowledge commits the epistemic fallacy, i.e. evades questions about truth by collapsing them into questions about knowing. The second essay addresses Nietzsche’s moral psychology in which there is no being behind doing, no (...)
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  21. John Collier, Change and Identity in Complex Systems.score: 30.0
    Complex systems are dynamic and may show high levels of variability in both space and time. It is often difficult to decide on what constitutes a given complex system, i.e., where system boundaries should be set, and what amounts to substantial change within the system. We discuss two central themes: the nature of system definitions and their ability to cope with change, and the importance of system definitions for the mental metamodels that we use to describe and order ideas about (...)
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  22. Mark Collier (1999). Filling the Gaps: Hume and Connectionism on the Continued Existence of Unperceived Objects&Quot;. Hume Studies 25 (1 and 2):155-170.score: 30.0
  23. John Collier, A Brief Introduction to Distributed Cognition©.score: 30.0
    Distributed Cognition is a hybrid approach to studying all aspects of cognition, from a cognitive, social and organisational perspective. The most well known level of analysis is to account for complex socially distributed cognitive activities, of which a diversity of technological artefacts and other tools and representations are an indispensable part.
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  24. Jane Collier & Rafael Esteban (2007). Corporate Social Responsibility and Employee Commitment. Business Ethics 16 (1):19–33.score: 30.0
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  25. John Collier (2002). What is Autonomy? Philosophical Explorations.score: 30.0
    A system is autonomous if it uses its own information to modify itself and its environment to enhance its survival, responding to both environmental and internal stimuli to modify its basic functions to increase its viability. Autonomy is the foundation of functionality, intentionality and meaning. Autonomous systems accommodate the unexpected through self-organizing processes, together with some constraints that maintain autonomy. Early versions of autonomy, such as autopoiesis and closure to efficient cause, made autonomous systems dynamically closed to information. This contrasts (...)
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  26. Andrew Collier (1994). Critical Realism: An Introduction to Roy Bhaskar's Philosophy. Verso.score: 30.0
    This book expounds the transcendental realist theory of science and critical naturalist social philosophy that have been developed by Bhaskar and are used by many contemporary social scientists. It defends Bhaskar's view that the possibility and necessity of experiment show that reality is structured and stratified, his use of this idea to develop a non-reductive explanatory account of human sciences, and his notion that to explain social structures can sometimes be to criticize them. After a discussion of the uses of (...)
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  27. John Collier (2005). Pragmatist Pragmatics: The Functional Context of Utterances. Philosophica 75.score: 30.0
    Formal pragmatics plays an important, though secondary, role in modern analytical philosophy of language: its aim is to explain how context can affect the meaning of certain special kinds of utterances. During recent years, the adequacy of formal tools has come under attack, often leading to one or another form of relativism or antirealism.1 Our aim will be to extend the critique to formal pragmatics while showing that sceptical conclusions can be avoided by developing a different approach to the issues. (...)
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  28. Werner Callebaut & John Collier (2006). Biological Information. Biological Theory 1 (3):221-223.score: 30.0
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  29. Jane Collier (2006). The Art of Moral Imagination: Ethics in the Practice of Architecture. [REVIEW] Journal of Business Ethics 66 (2/3):307 - 317.score: 30.0
    This paper addresses questions of ethics in the professional practice of architecture. It begins by discussing possible relationships between ethics and aesthetics. It then theorises ethics within concepts of 'practice', and argues for the importance of the context in architecture where narrative can be used to learn and to integrate past and present experience. Narrative reflection also takes in the future, and in the case of architecture there is a positive but not yet well accepted move (particularly within the 'academy') (...)
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  30. John Collier & Michael Stingl (1993). Evolutionary Naturalism and the Objectivity of Morality. Biology and Philosophy 8 (1):47-60.score: 30.0
    We propose an objective and justifiable ethics that is contingent on the truth of evolutionary theory. We do not argue for the truth of this position, which depends on the empirical question of whether moral functions form a natural class, but for its cogency and possibility. The position we propose combines the advantages of Kantian objectivity with the explanatory and motivational advantages of moral naturalism. It avoids problems with the epistemological inaccessibility of transcendent values, while avoiding the relativism or subjectivism (...)
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  31. Kenneth W. Collier (1973). Contra the Causal Theory of Knowing. Philosophical Studies 24 (5):350 - 352.score: 30.0
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  32. John Collier (1996). On the Necessity of Natural Kinds. In P. Riggs (ed.), Natural Kinds, Laws of Nature and Scientific Methodology. Kluwer Academic Publishers. 1-10.score: 30.0
    Natural kinds are central to most might decide to restrict systematisation just to scientific reasoning about the world. For that..
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  33. Andrew Collier (2003). On Christian Belief: A Defence of a Cognitive Conception of Religious Belief in a Christian Context. Routledge.score: 30.0
    On Christian Belief offers a defense of realism in the philosophy of religion. It argues that religious belief--with particular reference to Christian belief--unlike any other kind of belief, is cognitive; making claims about what is real, and open to rational discussion between believers and non-believers. The author begins by providing a critique of several views which either try to describe a faith without cognitive context, or to justify believing on non-cognitive grounds. He then discusses what sense can be made of (...)
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  34. Mark Collier (2010). Death & Character: Further Reflections on Hume. [REVIEW] Journal of the History of Philosophy 48 (2):pp. 247-248.score: 30.0
    The first half of Annette Baier's book opens up a fascinating new area of Hume scholarship. We all know that Hume wore two hats, as a philosopher and a historian. But what exactly is the relationship between his general philosophical writings and his History of England? In particular, what can his portrayals of influential monarchs and religious leaders, such as Oliver Cromwell or Bishop Tunstal, teach us about his philosophical commitments?
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  35. John D. Collier (1990). Could I Conceive Being a Brain in a Vat? Australasian Journal of Philosophy 68 (4):413 – 419.score: 30.0
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  36. Daniel R. Brooks, John Collier, Brian A. Maurer, Jonathan D. H. Smith & E. O. Wiley (1989). Entropy and Information in Evolving Biological Systems. Biology and Philosophy 4 (4):407-432.score: 30.0
    Integrating concepts of maintenance and of origins is essential to explaining biological diversity. The unified theory of evolution attempts to find a common theme linking production rules inherent in biological systems, explaining the origin of biological order as a manifestation of the flow of energy and the flow of information on various spatial and temporal scales, with the recognition that natural selection is an evolutionarily relevant process. Biological systems persist in space and time by transfor ming energy from one state (...)
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  37. John Collier (1986). Entropy in Evolution. Biology and Philosophy 1 (1):5-24.score: 30.0
    Daniel R. Brooks and E. O. Wiley have proposed a theory of evolution in which fitness is merely a rate determining factor. Evolution is driven by non-equilibrium processes which increase the entropy and information content of species together. Evolution can occur without environmental selection, since increased complexity and organization result from the likely capture at the species level of random variations produced at the chemical level. Speciation can occur as the result of variation within the species which decreases the probability (...)
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  38. John Collier (2004). Reduction, Supervenience, and Physical Emergence. Behavioral and Brain Sciences 27 (5):629-630.score: 30.0
    After distinguishing reductive explanability in principle from ontological deflation, I give a case of an obviously physical property that is reductively inexplicable in principle. I argue that biological systems often have this character, and that, if we make certain assumptions about the cohesion and dynamics of the mind and its physical substrate, then it is emergent according to Broad's criteria.
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  39. Jane Collier (1995). The Virtuous Organization. Business Ethics 4 (3):143–149.score: 30.0
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  40. Andrew Collier (2001). Christianity and Marxism: A Philosophical Contribution to Their Reconciliation. Routledge.score: 30.0
    Christians and Marxists have co-operated in various forms of political work in recent decades, and, after earlier years of antagonism, thinkers on both sides have come to take the other seriously. The aim of this book is to get Christianity and Marxism to meet on terrain on which they might seem most opposed: their philosophical positions; and to do so without watering either down, but taking then full strength.
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  41. John Collier, Information.score: 30.0
    Information is commonly understood as knowledge or facts acquired or derived from, e.g., study, instruction or observation (Macmillan Contemporary Dictionary, 1979). On this notion, information is presumed to be both meaningful and veridical, and to have some appropriate connection to its object; it is concerned with representations and symbols in the most general sense MacKay 1969 ). Information might be misleading, but it can never be false. Deliberately misleading data is misinformation. The scientific notion of information abstracts from the representational (...)
     
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  42. John Collier, The Prospects for Reconciling Sellars' Images: Forty Years Later.score: 30.0
    Wilfrid Sellars (1963) described his Manifest Image and Scientific Image as (roughly) idealizations of our common sense and scientific views of the world, including our own special role in the world as humans. If, as Sellars suggested, there is an irreconcilable conflict between these images, it may not be possible to reconcile science with common sense. The Scientific Image, as we have inherited it, has a strong reductionist element that seems to imply that things are not really as they appear (...)
     
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  43. Andrew Collier (2007). The Soul and Roy Bhaskar's Thought. Journal of Critical Realism 4 (2).score: 30.0
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  44. John Collier (2008). A Dynamical Account of Emergence. Cybernetics and Human Knowing 15 (3-4):75-86.score: 30.0
    Emergence has traditionally been described as satisfying specific properties, notably nonreducibility of the emergent object or properties to their substrate, novelty, and unpredictability from the properties of the substrate. Sometimes more mysterious properties such as independence from the substrate, separate substances and teleological properties are invoked. I will argue that the latter are both unnecessary and unwarranted. The descriptive properties can be analyzed in more detail in logical terms, but the logical conditions alone do not tell us how to identify (...)
     
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  45. Andrew Collier (2007). Objective Values and the Relativity of Morals. Journal of Critical Realism 3 (1).score: 30.0
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  46. Michael Stingl & John Collier (2005). Reasonable Partiality From a Biological Point of View. Ethical Theory and Moral Practice 8 (1-2):11 - 24.score: 30.0
    Speculation about the evolutionary origins of morality has yet to show how a biologically based capacity for morality might be connected to moral reasoning. Applying an evolutionary approach to three kinds of cases where partiality may or may not be morally reasonable, this paper explores a possible connection between a psychological capacity for morality and processes of wide reflective moral equilibrium. The central hypothesis is that while we might expect a capacity for morality to include aspects of partiality, we might (...)
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  47. Andrew Collier (2010). Power1.5 and the Weakness of Liberalism. Journal of Critical Realism 6 (1).score: 30.0
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  48. Andrew Collier (2007). About Aboutness. Journal of Critical Realism 2 (1).score: 30.0
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  49. John Collier, Organized Complexity: Properties, Models and the Limits of Understanding.score: 30.0
    Complexly organized systems include biological and cognitive systems, as well as many of the everyday systems that form our environment. They are both common and important, but are not well understood. A complex system is, roughly, one that cannot be fully understood via analytic methods alone. An organized system is one that shows spatio-temporal correlations that are not determined by purely local conditions, though organization can be more or less localizable within a system. Organization and complexity can vary independently to (...)
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  50. Matthew Jason Borenstein, Robert Kirkman J. Drake & L. Swann Julie (2010). The Engineering and Science Issues Test (Esit): A Discipline-Specific Approach to Assessing Moral Judgment. Science and Engineering Ethics 16 (2).score: 30.0
    To assess ethics pedagogy in science and engineering, we developed a new tool called the Engineering and Science Issues Test (ESIT). ESIT measures moral judgment in a manner similar to the Defining Issues Test, second edition, but is built around technical dilemmas in science and engineering. We used a quasi-experimental approach with pre- and post-tests, and we compared the results to those of a control group with no overt ethics instruction. Our findings are that several (but not all) (...)
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