Search results for 'Justin Denholm' (try it on Scholar)

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  1. Justin Denholm (2016). Ethics, Tuberculosis, and Compassion: Lessons From Praxis. Journal of Bioethical Inquiry 13 (1):161-162.
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  2.  26
    Peter Hobbins, Lynley Anderson, Nikki Cunningham, Mike Carnahan, Julie Park, Justin Denholm, Christopher Newell & Jean McPherson (2005). Liberal Eugenics: In Defence of Human Enhancement. Journal of Bioethical Inquiry 2 (2):106-115.
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  3.  5
    Justin T. Denholm & Ian H. Kerridge (2014). Privacy in the Context of “Re-Emergent” Infectious Diseases. Journal of Bioethical Inquiry 11 (2):263-264.
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  4.  3
    Peter Hobbins, Lynley Anderson, Nikki Cunningham, Mike Carnahan, Associate Professor Julie Park, Dr Justin Denholm, Christopher Newell & Jean McPherson (2005). Liberal Eugenics: In Defence of Human Enhancement. [REVIEW] Journal of Bioethical Inquiry 2 (2):106-115.
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  5. R. G. Justin (2000). Compassionate Physicians-Renate G. Justin Replies. Hastings Center Report 30 (6):4-4.
     
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  6. Irenaeus Justin (2009). Early Christian Philosophers: Justin, Irenaeus, Clement of Alexandria, Tertullian Eric Osborn1. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press 3--187.
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  7.  20
    Renate G. Justin (1989). Cost Containment Forces Physicians Into Ethical and Quality of Care Compromises. Theoretical Medicine and Bioethics 10 (3):231-238.
    Contemporary cost containment measures ignore patients' need for privacy, destroy long-term doctor-patient relationships, and demand ethical and standard of care compromises.Economic considerations have distracted the physician and he/she no longer focuses primarily on the patient's welfare. The superficiality of the doctor-patient relationship and the cost-cutting efforts have jointly contributed to the deterioration of the quality of medical care.
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  8.  25
    Gale Justin (2007). Plato's Lysis, by Terry Penner and Christopher Rowe. Ancient Philosophy 27 (1):170-174.
  9.  23
    Gale Justin (2005). Identification and Definition in the Lysis. Archiv für Geschichte der Philosophie 87 (1):75-104.
    In this paper, I make a case for interpreting the Lysis as a dialogue of definition, designed to answer the question of “What is a friend?” The main innovation of my interpretation is the contention – and this is argued for in the paper – that Socrates hints towards a definition of being a friend that applies equally to mutual friendship and one-way attraction – the two kinds of friend relation very clearly identified by Socrates in the dialogue. The key (...)
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  10.  3
    Renate G. Justin (2000). Can a Physician Always Be Compassionate? Hastings Center Report 30 (4):26-27.
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  11.  4
    Ernest H. Justin (1965). Dewey's Consistent Attitude Toward History. Educational Theory 15 (3):198-204.
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  12.  6
    Renate G. Justin (1987). The Value History: A Necessary Family Document. Theoretical Medicine and Bioethics 8 (3).
    Patients' wishes regarding health care and dying must be taken into consideration by their physicians. Competent patients need to record directives about their care in advance of a crisis situation. The primary care physician, seeing the patient at the time of a routine office visit, is in a favorable position to explore and record attitudes. A patient's value system should be part of a medical history before hospital admission. Details in a Value History Questionnaire facilitate guiding an incompetent patient through (...)
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  13. Cornelius Justin (1943). Christian Democracy. [Ann Arbor, Mich.,Edwards Borthers, Inc.].
     
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  14. Albert J. Justin (2000). No Opportunities for Optimism I. Inquiry 55.
     
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  15.  52
    Jaana Eigi (2015). On the Social Nature of Objectivity: Helen Longino and Justin Biddle. Theoria. An International Journal for Theory, History and Foundations of Science 30 (3):449-463.
    According to Helen Longino, objectivity is necessarily social as it depends on critical interactions in com- munity. Justin Biddle argues that Longino’s account presupposes individuals that are completely open to any criticism; as such individuals are in principle able to criticise their beliefs on their own, Longino’s account is not really social. In the first part of my paper I argue that even for completely open individuals, criticism for maintaining objectivity is only possible in community. In the second part (...)
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  16.  4
    Jaana Eigi, On the Social Nature of Objectivity: Helen Longino and Justin Biddle.
    According to Helen Longino, objectivity is necessarily social as it depends on critical interactions in community. Justin Biddle argues that Longino’s account presupposes individuals that are completely open to any criticism; as such individuals are in principle able to criticise their beliefs on their own, Longino's account is not really social. In the first part of my paper I argue that even for completely open individuals, criticism for maintaining objectivity is only possible in community. In the second part I (...)
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  17.  1
    Kurtis Hagen (2016). Ritual and Religion in the Xunzi Ed. By T. C. Kline III and Justin Tiwald. Philosophy East and West 66 (2):676-678.
    As the title Ritual and Religion in the Xunzi accurately suggests, this collection of essays edited by T. C. Kline III and Justin Tiwald addresses Xunzi’s perspective on ritual and religion. Some of the essays are new, others are have been published previously. As a whole, the book strives to portray Xunzi as a religious philosopher, and to elucidate his potential contribution to the understanding of religion and ritual. Although there are a variety of views presented, Xunzi is generally (...)
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  18.  52
    Benj Hellie, Justin Fisher's 'Color Representations as Hash Values'.
    Justin makes a novel case, based on reflection on the “telos” of color vision, for a dispositional theory of colors. Justin’s case is highly suggestive, and comes tantalizingly close to resolving the debate in the metaphysics of color. But I have a few questions which I would like to see answered before I am converted.
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  19.  30
    Michael Slote (2011). Reply to Justin D'Arms and Lori Watson. Southern Journal of Philosophy 49 (s1):148-155.
    Justin D'Arms says that moral disapproval is more closely tied to anger than to the “empathic chill” effect I emphasized in Moral Sentimentalism, but I argue that anger is in several ways inappropriate or unsatisfactory as a basis for understanding disapproval. I go on to explain briefly why I think we need not share D'Arms's worries about the possibility of nonveridical empathy but then focus on what he says about the reference-fixing theory of moral terminology defended in Moral Sentimentalism. (...)
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  20.  26
    Franziska Felder (2011). D. Christopher Ralston; Justin Ho (Eds.): Philosophical Reflections on Disability. [REVIEW] Ethical Theory and Moral Practice 14 (2):247-249.
    D. Christopher Ralston; Justin Ho (Eds.): Philosophical Reflections on Disability Content Type Journal Article Pages 247-249 DOI 10.1007/s10677-010-9237-8 Authors Franziska Felder, Ethikzentrum der Universität Zürich, Graduiertenprogramm für Interdisziplinäre Ethikforschung, Zollikerstrasse 115, 8008 Zürich, Switzerland Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820 Journal Volume Volume 14 Journal Issue Volume 14, Number 2.
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  21.  11
    Dwayne Raymond (2012). Comments on Justin Barrett's Why Would Anyone Believe in God? Sophia 51 (2):319-321.
    This review discussion outlines Justin Barrett’s Preparedness Model. This evolutionary model for belief in God is shown to posit a maladaptive mind for infants. Questions about its implications and the supporting data are considered.
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  22.  12
    N. G. L. Hammond (1991). The Sources of Justin on Macedonia to the Death of Philip. Classical Quarterly 41 (02):496-.
    In this article I am making what is, as far as I know, the first systematic analysis of Justin books 7, 8 and 9. The method is that which I employed in analysing the sources of Diodorus 16 in CQ 31 , 79ff. and 32 , 137ff. Previous scholars had looked for similarities between the fragments of ancient historians and details in the text of Diodorus, and they had taken any such similarity as proof of a particular source being (...)
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  23.  5
    Bernard Coulie (2013). In memoriam. Justin Mossay (1920-2012). Byzantion 83 (1):XVII-XXIX.
    Biographie et bibliographie complète du professeur Justin Mossay (1920-2012).
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  24.  4
    Pierre Ndoumaï (2010). Justin Martyr et le dialogue interreligieux contemporain. Laval Théologique et Philosophique 66 (3):547-564.
    Cet article examine la crédibilité et la pertinence du rôle conféré à Justin Martyr dans le dialogue interreligieux contemporain. En effet, le concept du Logos spermatikos qu’il a introduit dans la théologie chrétienne est reconnu depuis Vatican II comme la justification de l’ouverture vis-à-vis des religions non chrétiennes. En examinant le dialogue pratiqué par Justin en personne, l’auteur de cet article parvient à la conclusion que l’ouverture des chrétiens engagés dans le dialogue interreligieux contemporain va au-delà de celle (...)
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  25.  5
    J. C. Yardley (2000). Justin on Tribunates and Generalships, Casares, and Augusti. Classical Quarterly 50 (02):632-.
    Little, if anything, in Justin scholarship has been as controversial as the dating of the so-called Epitome of the Philippic History of Pompeius Trogus. Suggested dates have varied from the time of Antoninus Pius through the third century to the end of the fourth. The latter was proposed in 1988 by Sir Ronald Syme, but has in fact received little support in subsequent literature on Justin, which has tended to accept the earlier dating . An exception is T. (...)
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  26. Enrico Norelli (2007). Que pouvons-nous reconstituer du Syntagma contre les héresis de Justin?: un exemple. Revue de Théologie Et de Philosophie 139 (2):167-181.
    Cet article s�insère dans une recherche en cours sur l�ouvrage perdu de Justin Martyr contre Marcion et toutes les hérésies. Des remarques sur les �uvres conservées de Justin (Apologies, Dialogue avec Tryphon) et des comparaisons avec d�autres auteurs qui ont écrit contre les hérésies peu après lui, en premier lieu Irénée de Lyon et Tertullien, permettent d�identifier des sections de texte qui semblent bien remonter au Syntagma de Justin. En particulier, le présent article dégage une ligne argumentative (...)
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  27. Gabriella Aragione (2007). Justin de Naplouse devient Justin Martyr (1 Apologie 2,4). Revue de Théologie Et de Philosophie 139 (2):127-141.
    Dans son Apologie, Justin structure son discours selon un double plan: il se prononce en faveur des chrétiens injustement haïs, mais aussi, de manière plus personnelle, comme quelqu�un qui pressent l�approche de sa condamnation et s�y prépare en assumant le rôle du sage qui, sur le point de mourir, fustige l�autorité politique, sans en craindre les conséquences. En recourant à un topos littéraire très connu dans l�Antiquité, Justin se «construit» une image de mort honorable au sein de sa (...)
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  28.  1
    Frédéric Chapot (2008). Justin, Apologie pour les chrétiens. Introduction, texte critique, traduction et notes par Charles Munier. Paris, Éd. du Cerf, 2006, Sources Chrétiennes n° 507, 391 p. [REVIEW] Revue des Sciences Religieuses 82:127-128.
    Cet ouvrage vient couronner un ensemble d’études que Ch. Munier a consacrées à l’œuvre apologétique de Justin depuis plus d’une vingtaine d’années et dont on rappellera les principaux jalons : une série d’articles dans la présente Revue (60 [1986], p. 34-54 ; 61 [1987], p. 177-186 ; 62 [1988], p. 90-100 & 227-239), une monographie parue en 1994 à Fribourg (Suisse) dans la collection « Paradosis », et une première édition critique avec traduction, dans la même collection, en 1995. (...)
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  29. Emmanuel Luhumbu Shodu (2007). Les formules de foi chrétienne chez Justin Martyr. Revue de Théologie Et de Philosophie 139 (2):143-165.
    Dans les �uvres de Justin Martyr, plusieurs énoncés similaires, et parfois complexes, se présentent comme un résumé de la vie du Christ tel qu�il peut apparaître dans le Symbole des Apôtres. Ils englobent non seulement les péripéties de la vie terrestre du Christ mais aussi la mission des Apôtres, la conversion des gentils, la deuxième parousie du Christ, le règne millénaire, etc. (cf. 1 Apo. 31,7). L�Apologiste attire ainsi l�attention de ses destinataires sur la Révélation accomplie, à la suite (...)
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  30. Philippe Bobichon (2007). Comment Justin a-t-il acquis sa connaisance exceptionnelle des exégèses juives? Revue de Théologie Et de Philosophie 139 (2):101-126.
    Dans son Dialogue avec Tryphon, Justin mentionne de nombreuses exégèses, croyances et pratiques juives explicitement présentées comme contemporaines. L�hypothèse généralement admise selon laquelle il aurait tiré ces informations d�un ou plusieurs écrit(s) antérieur(s) ne résiste pas à l�examen : la comparaison avec différentes sources anciennes � littérature judéo-hellénistique, écrits intertestamentaires et écrits de Qumrân, Nouveau Testament et littérature chrétienne des premiers siècles � fait ressortir la spécificité de Justin en ce domaine. Les rapprochements avec la littérature rabbinique montrent (...)
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  31. Marcelo D. Boeri (2009). Pseudo-Justin on Aristotelian Cosmology: A Byzantine Philosopher Searching for a New Picture of the World. Byzantion 79:99-135.
    This paper focuses on Pseudo Justin's objections to Aristotle's cosmological doctrines, and aims to show that, as a result of his criticisms to Aristotle's viewpoints, an entirely new view of the natural world bursts in. A few arguments by Pseudo Justin against the Aristotelian cosmology are analysed, and the author shows that Pseudo Justin makes use of conceptual tools and of some assumptions Aristotelian in character without resorting to the creationist argument. If what is suggested in this (...)
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  32. Wendy Elgersma Helleman (2002). Justin Martyr and The Logos: An Apologetical Strategy. Philosophia Reformata 67 (2):128-147.
    This article focuses on Justin Martyr’s apologetical intent in his use of the term ‘logos’, recognizing ambiguity and word-play. The lengthy, complex discussions of Justin’s use of ‘logos’ , have neglected the apologetical aspect. The author highlights the epistemological character of Justin’s central part/whole argument. Accordingly, both the position which understands Justin affirming a general revelation that gives more than partial access to truth outside of Christ , as well as one which affirms an unbridgeable chasm (...)
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  33.  28
    Neil Levy (2015). Justin Garson, The Biological Mind: A Philosophical Introduction. Reviewed By. Philosophy in Review 35 (5):259-260.
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  34.  78
    Hugo Meynell (2013). Iris Murdoch, Philosopher: A Collection of Essays. Edited by Justin Broakes . Pp. Xii, 385. Oxford/NY, Oxford University Press, 2012, $50.68. [REVIEW] Heythrop Journal 54 (6):1080-1081.
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  35.  13
    Stephen Angle (2011). Reply to Justin Tiwald. Dao: A Journal of Comparative Philosophy 10 (2):237-239.
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  36.  12
    Boris Demarest (2015). Justin E. H. Smith, Divine Machines: Leibniz and the Sciences of Life. Journal of Early Modern Studies 4 (1):128-132.
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  37. Peter Railton (2005). Reply to Justin D'Arms. [REVIEW] Philosophical Studies 126 (3):481 - 490.
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  38.  15
    David Robjant (2012). Good, Evil and the Virtuous Iris Murdoch Commentary Iris Murdoch, Philosopher, Edited by Justin Broackes . Oxford: Oxford University Press, 2011, 400 Pp. ISBN 978-0-19-928990-5 Hb £35.00. [REVIEW] European Journal of Philosophy 20 (4):621-635.
    While Iris Murdoch lived, Charles Taylor found philosophers as yet ‘too close’ to her rich philosophical contribution to see its true importance (Taylor 1996: 3). Twelve years from her death, Iris Murdoch, Philosopher is the first collection of essays on Murdoch’s philosophy edited by a philosopher, for a readership in academic philosophy. The collection is not yet the fulfilment of Taylor’s prophecy, but has the energy of a giant leap.
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  39.  6
    Aaron Stalnaker (2015). Kline, T. C. III, and Justin Tiwald, Eds., Ritual and Religion in the Xunzi. Dao: A Journal of Comparative Philosophy 14 (4):615-619.
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  40.  9
    Silvia Panizza & Oskari Kuusela (2015). Iris Murdoch, Philosopher: A Collection of Essays, Edited by Justin Broackes. Mind 124 (496):1249-1254.
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  41.  5
    Sahotra Sarkar (2015). Nagel on reduction11For Discussions, in Some Cases Over Many Decades, Thanks Are Due to Jordi Cat, Alan Love, Ken Schaffner, Abner Shimony, John Stachel, and Bill Wimsatt. Comments by Participants of the Formal Epistemology and the Legacy of Logical Empiricism Workshop and the Audience at a Philosophy Department Seminar at the University of Sydney Were Also Useful. For Comments on Previous Drafts, Thanks Are Due to Justin Garson and Thomas Uebel. [REVIEW] Studies in History and Philosophy of Science Part A 53:43-56.
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  42.  49
    Garry Potter (2007). Critical Realist Strengths and Weaknesses. Review of Critical Realism: The Difference That It Makes Edited by Justin Cruikshank. Journal of Critical Realism 2 (1):161-165.
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  43.  35
    Kieran Setiya (2012). Review of Justin Broackes, Ed., 'Iris Murdoch, Philosopher'. [REVIEW] Philosophical Quarterly 62 (249):878-881.
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  44.  23
    Peter A. Graham (2013). Blame: Its Nature and Norms By D Justin Coates and Neal A. Tognazzini. Analysis 74 (1):ant108.
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  45.  18
    Jada Twedt Strabbing (2014). Blame: Its Nature and Norms, Edited by D. Justin Coates and Neal A. Tognazzini. Mind 123 (490):579-585.
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  46.  26
    Jason D. Whitt (2013). Ralston, D. Christopher, and Justin Ho (Eds): Philosophical Reflections on Disability. [REVIEW] Theoretical Medicine and Bioethics 34 (5):441-446.
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  47. Willard F. Day (1984). A Behaviorist Looks at the Surviving Work of Justin Martyr. Behaviorism 12 (2):111-116.
  48.  15
    Adalbert G. Hamman (1995). Essai de chronologie de la vie et des oeuvres de Justin. Augustinianum 35 (1):231-239.
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  49.  14
    Dominic J. Balestra (1977). "Noam Chomsky: A Philosophic Overview," by Justin Lieber. Modern Schoolman 54 (3):306-307.
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  50.  48
    Anna Abram (2007). Virtue Ethics and Professional Roles. By Justin Oakley and Dean Cocking. Heythrop Journal 48 (1):137–140.
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