Search results for 'Kai Lundgren-Williams' (try it on Scholar)

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  1.  2
    C. J. F. Williams (1966). Aristotle and Corruptibility: C. J. F. WILLIAMS. Religious Studies 1 (2):203-215.
    ἆρ' ∈ἰ kaì ⋯γ ∈´νητον … πρòς τò ɸθαρτόν, ⋯ϕ' ᾧΘ . Aristotle claims so far to have proved that the eternal is incorruptible and that it is ungenerated. He has still to prove the converse of each of these propositions, namely, that whatever is incorruptible is eternal and that whatever is ungenerated is eternal also. After putting the thesis in question form he gives a further definition of ⋯γ∈´νητος and ἄɸθαρτος in the parenthesis of 282 a 27–30. Unfortunately in (...)
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  2. Gérard Bonnet, Mary Canning, Kai-Ming Cheng, Terry J. Crooks, Luis Crouch, Ori Eyal, Eva Forsberg, Phyllis Ghim-Lian Chew, Ratna Ghosh, Martin Gustafsson, Batia P. Horsky, Dan Inbar, Barbara M. Kehm, Stephen T. Kerr, Allan Luke, Ulf P. Lundgren, Robert W. McMeekin, Adam Nir, Peter Schrag, Hasan Simsek, Ryo Watanabe, Alison Wolf & Ali Yildirim (2010). Balancing Change and Tradition in Global Education Reform. R&L Education.
    Balancing Change and Tradition in Global Education Reform is an invaluable resource for policymakers, faculty, students, and anyone interested in how decisions made about the education system ultimately affect the quality of education, educational access, and social justice.
     
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  3.  22
    Emyr Williams, Ursula Billington & Leslie J. Francis (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  4. Bernard Williams (ed.) (1981). Obscenity and Film Censorship: An Abridgement of the Williams Report. Cambridge University Press.
    The Williams Report on Obscenity and Film Censorship provoked predictably strong reactions in Britain when it first appeared, both from those who had read it and from those who had not. It is reissued here, in an abridged form, in the belief that it ought to be more widely read and more fully discussed. The practical issues and political principles examined in the Report are certainly of very general and continuing interest, and the report will remain a crucial point of (...)
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  5.  18
    David M. Williams, Robert W. Scotland, Christopher J. Humphries & Darrell J. Siebert (1996). Confusion in Philosophy: A Comment on Williams (1992). Synthese 108 (1):127 - 136.
    Patricia Williams made a number of claims concerning the methods and practise of cladistic analysis and classification. Her argument rests upon the distinction of two kinds of hierarchy: a divisional hierarchy depicting evolutionary descent and the Linnean hierarchy describing taxonomic groups in a classification. Williams goes on to outline five problems with cladistics that lead her to the conclusion that systematists should eliminate cladism as a school of biological taxonomy and to replace it either with something that is philosophically coherent (...)
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  6.  6
    Bernard Williams (1999). Seminar with Bernard Williams 25 November 1998 — Institute of Philosophy — KU Leuven. Ethical Perspectives 6 (3-4):243-265.
    Arnold Burms: Professor Williams has said that he is willing to answer some of our questions about his work. Given the amount of work he has to do here in a few days, this was a generous decision for which we are genuinely grateful. Professor Van de Putte will start the discussion with some questions about the relation between theory and practice.André Van de Putte: In Ethics and the Limits of Philosophy you situate ethical thought in the context of a (...)
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  7.  3
    Emyr Williams, Leslie J. Francis & Ursula Billington (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  8.  10
    Ron Williams (2012). Australian Humanist of the Year 2012 Presentation: Ron Williams's Acceptance Speech. The Australian Humanist 107 (107):1.
    Williams, Ron As I consider the list of previous AHOY recipients since the inaugural award in 1983, I can only say that this is an immeasurable honour. It means much to me because, for almost ten years now, Humanism has been there for my family. In 2005-2006, when separation of church and state school issues first crept into our lives, the Humanist Society of Queensland was to appear as the only beacon of secularist activism upon the deep northern horizon. So (...)
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  9. Bernard Williams (ed.) (2015). Obscenity and Film Censorship: An Abridgement of the Williams Report. Cambridge University Press.
    When it first appeared in 1979, the Williams Report on Obscenity and Film Censorship provoked strong reactions. The practical issues and political principles examined are of continuing interest and remain a crucial point of reference for discussions on obscenity and censorship. Presented in a fresh series livery for the twenty-first century, and with a specially commissioned Preface written by Onora O'Neill, illuminating its continuing importance and relevance to philosophical enquiry, this abridged edition of Bernard Williams's Report presents all the main (...)
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  10.  10
    Bernard Williams (1973). Wittgenstein and Idealism: Bernard Williams. Royal Institute of Philosophy Supplement 7:76-95.
    Tractatus , 5.62 famously says: ‘… what the solipsist means is quite correct; only it cannot be said but makes itself manifest. The world is my world: this is manifest in the fact that the limits of language mean the limits of my world.’ The later part of this repeats what was said in summary at 5.6: ‘the limits of my language mean the limits of my world’. And the key to the problem ‘how much truth there is in solipsism’ (...)
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  11.  5
    Paul Williams (1991). Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective1: Paul Williams. Religious Studies 27 (4):511-521.
    The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...)
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  12.  1
    C. J. F. Williams (1968). A Programme for Christology: C. J. F. WILLIAMS. Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  13.  11
    A. Dee Williams (forthcoming). A. Dee Williams 71. Journal of Thought.
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  14.  11
    Bernard Williams (1994). An Interview with Bernard Williams. Cogito 8 (1):3.
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  15.  4
    John N. Williams (1992). Belief-in and Belief in God: JOHN N. WILLIAMS. Religious Studies 28 (3):401-405.
    Of all the examples of ‘belief-in’, belief in God is both the most mysterious and the most challenging. Indeed whether and how an apologist can make a case for the intellectual respectability of theistic belief, depends upon the nature of this ‘belief-in’. I shall attempt to elucidate this matter by an analysis of the relation of ‘belief-in’ to ‘belief-that’ and by treating belief in God as a special case of ‘belief-in’.
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  16.  7
    Rowan Williams (2008). Rowan Williams's Homily. The Chesterton Review 34 (3/4):699-701.
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  17.  7
    John N. Williams, Eliminativism, Williams' Principle and Evans' Principle.
  18. Bernard Williams (2011). Looking Back at the 20th Century Bernard Williams 21. 9. 1929-10. 6. 2003 The Liberalism of Fear. Filosoficky Casopis 59 (2):233-245.
     
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  19.  2
    John R. Williams (2015). Just War: Authority, Tradition, and Practice. Edited by Anthony F. Lang Jr., Cian O'Driscoll, and John Williams. Pp. Viii, 328, Washington, DC, Georgetown University Press, 2013, $26.50. [REVIEW] Heythrop Journal 56 (3):509-511.
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  20.  13
    Timothy Williams (1999). Logic and Existence: Timothy Williams. Aristotelian Society Supplementary Volume 73 (1):181-203.
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  21.  2
    BernardHG Williams (2009). Bernard Williams: Complete Philosophical Publications. In Philosophy as a Humanistic Discipline. Princeton University Press 215-227.
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  22.  3
    Duncan Ryfiken Williams (2000). 2000 Representations of Zen: A Social and Institutional History of Soto Zen Buddhism in Edo Japan. Ph. D. Dissertation, Harvard University. Duncan Ryiken Williams Trinity College. [REVIEW] Japanese Journal of Religious Studies 28:1-2.
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  23.  7
    Anne Williams (2010). Selecting Barrenness - A Response From Anne Williams. Human Reproduction and Genetic Ethics 16 (1):29-31.
    A response to Kavita Shah's article Selecting Barrenness.
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  24.  7
    William Williams & Decided May, U.S. Ex Rel. Turner V. Williams, 194 U.S.
    ‘First. That on October 23, in the city of New York, your relator was arrested by divers persons claiming to be acting by authority of the government of the United States, and was by said persons conveyed to the United States immigration station at Ellis island, in the harbor of New York, and is now there imprisoned by the commissioner of immigration of the port of New York.
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  25.  1
    BernardHG Williams (2009). Bernard Williams: Writings of Political Interest. In In the Beginning Was the Deed: Realism and Moralism in Political Argument. Princeton University Press 165-170.
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  26.  1
    Daniel D. Williams (1970). The Concept of Truth in Karl Barth's Theology: DANIEL D. WILLIAMS. Religious Studies 6 (2):137-145.
    In this paper on Karl Barth's conception of truth I shall try to state his position regarding the nature of truth and the criterion of truth, and secondly I shall draw from his position some propositions which I believe exhibit a pattern in his theology which brings it into close relationship to a philosophical tradition.
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  27.  1
    Michael Williams (1998). The Great South Sea: English Voyages and Encounters, 1570-1750 by Glyndwr Williams. [REVIEW] Isis: A Journal of the History of Science 89:727-728.
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  28.  1
    D. M. Williams (1978). The Paṭiccasamuppāda: A Developed Formula: D. M. WILLIAMS. Religious Studies 14 (1):35-56.
    The purpose of this article should become plain during the reading of it, but perhaps some prior explanation is needed. Almost from the beginning of my study of the paṭiccasamuppāda I have had the notion that it could not have come into existence in the form the usual twelvefold formulation takes. For reasons which I try to make clear this twelvefold formulation is not a satisfactory statement of what it is supposed to explain, namely the reasons for each individual's continued (...)
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  29.  9
    Brigid Haines, Stephen Parker, Colin Riordan & Rhys W. Williams (eds.) (2010). Aesthetics and Politics in Modern German Culture: Festschrift in Honour of Rhys W. Williams. Peter Lang.
    Cywydd Ffarwelio Rhys MERERID HOPWOOD Mae awr i fwynhau miri, y mae awr mi wn am hwyl cwmni, ond nawr, yn ein dathliad ni, mae un na fynnaf mo'ni. ...
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  30. Ernst Mach, Sydney Waterlow & Cora May Williams (1914). The Analysis of Sensations and the Relation of the Physical to the Psychical, Tr. By C.M. Williams. Revised and Supplemented From the 5th Germ. Ed. By S. Waterlow. [REVIEW]
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  31. Bryan Magee, Bernard Arthur Owen Williams & British Broadcasting Corporation (1977). The Spell of Linguistic Philosophy Bryan Magee Talked to Bernard Williams. British Broadcasting Corporation.
     
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  32. R. M. & Elizabeth Williams (1829). Letters From Elizabeth Williams to Anne Mowbray; or, Justice to Ourselves and Others, the Consequence of True Piety [Signed M- R-].
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  33. Bernard Williams (2004). Bernard Williams, Truth and Truthfulness: An Essay in Genealogy. Princeton: Princeton University Press 2002. Pp. Xi+ 328. [REVIEW] Canadian Journal of Philosophy 34 (1):137-148.
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  34. Christopher Williams (1980). Realism and the Cinema a Reader /Edited by Christopher Williams. --. --. Routledge & Kegan Paul in Association with the British Film Institute,1980.
     
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  35. Patricia J. Williams (1998). Seeing a Cohr-Blind Future: The Paradox of Race (New York: Farrar, Straus and GiroUX, 1997); Robert Gooding-Williams," Race. Multiculturalism, and Democracy,". Constellations 5:i8 - 41.
     
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  36.  9
    Kai Lundgren-Williams (2002). Resisting Capitalizations. International Studies in Philosophy 34 (4):121-145.
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  37. Duncan Pritchard & Chris Ranalli (2013). Rorty, Williams, and Davidson: Skepticism and Metaepistemology. Humanities 2 (3):351-368.
    We revisit an important exchange on the problem of radical skepticism between Richard Rorty and Michael Williams. In his contribution to this exchange, Rorty defended the kind of transcendental approach to radical skepticism that is offered by Donald Davidson, in contrast to Williams’s Wittgenstein-inspired view. It is argued that the key to evaluating this debate is to understand the particular conception of the radical skeptical problem that is offered in influential work by Barry Stroud, a conception of the skeptical problem (...)
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  38.  4
    Peter N. Jordan (2016). Minimalist Engagement: Rowan Williams on Christianity and Science. Zygon 51 (2):387-404.
    During his time as Archbishop of Canterbury, Rowan Williams addressed the relations between Christianity and science at some length. While many contemporary theologians have explored the natural sciences in detail and have deployed scientific ideas and concepts in their theological work, Williams's writings suggest that theology has little need for natural scientific knowledge. For Williams, the created order's relationship to God renders the content of scientific theories about how finite causes are materially constituted and interact of little theological importance. At (...)
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  39.  61
    Charles Sayward (1970). Williams’ Definition of ‘X is True’. Analysis 30 (3):95-97.
    C. J. F, Williams proposed ‘for some p ___ states that p & p’ as a satisfactory analysis of ‘___ is true’. This paper takes issue with this claim.
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  40.  73
    Christine James (2009). Language and Emotional Knowledge: A Case Study on Ability and Disability in Williams Syndrome. Biosemiotics 2 (2):151-167.
    Williams Syndrome provides a striking test case for discourses on disability, because the characteristics associated with Williams Syndrome involve a combination of “abilities” and “disabilities”. For example, Williams Syndrome is associated with disabilities in mathematics and spatial cognition. However, Williams Syndrome individuals also tend to have a unique strength in their expressive language skills, and are socially outgoing and unselfconscious when meeting new people. Children with Williams are said to be typically unafraid of strangers and show a greater interest in (...)
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  41.  5
    Deryck Beyleveld (2013). Williams' False Dilemma: How to Give Categorically Binding Impartial Reasons to Real Agents. Journal of Moral Philosophy 10 (2):204-226.
    According to Bernard Williams, attempts to justify a categorically binding impartial principle fail because they can only establish categorically binding requirements on action by making them non-universalizable , and can only establish impartial requirements by rendering them inapplicable to real agents . But, an individual cannot be the particular agent the individual is without being an agent every bit as much as an individual cannot be an agent without being the particular agent that the individual is. On this basis, it (...)
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  42. Nicholas K. Jones (2011). Williams on Supervaluationism and Logical Revisionism. Journal of Philosophy 108 (11):633-641.
    Central to discussion of supervaluationist accounts of vagueness is the extent to which they require revisions of classical logic and if so, whether those revisions are objectionable. In an important recent Journal of Philosophy article, J.R.G. Williams presents a powerful challenge to the orthodox view that supervaluationism is objectionably revisionary. Williams argues both that supervaluationism is non-revisionary and that even if it were, those revisions would be unobjectionable. This note shows that his arguments for both claims fail.
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  43.  18
    Bruce H. Weber & John N. Prebble (2006). An Issue of Originality and Priority: The Correspondence and Theories of Oxidative Phosphorylation of Peter Mitchell and Robert J.P. Williams, 1961-1980. [REVIEW] Journal of the History of Biology 39 (1):125-163.
    In the same year, 1961, Peter D. Mitchell and Robert R.J.P. Williams both put forward hypotheses for the mechanism of oxidative phosphorylation in mitochondria and photophosphorylation in chloroplasts. Mitchell's proposal was ultimately adopted and became known as the chemiosmotic theory. Both hypotheses were based on protons and differed markedly from the then prevailing chemical theory originally proposed by E.C. Slater in 1953, which by 1961 was failing to account for a number of experimental observations. Immediately following the publication of Williams (...)
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  44.  47
    Lisa Rivera (2007). Sacrifices, Aspirations and Morality: Williams Reconsidered. Ethical Theory and Moral Practice 10 (1):69 - 87.
    When a person gives up an end of crucial importance to her in order to promote a moral aim, we regard her as having made a moral sacrifice. The paper analyzes these sacrifices in light of some of Bernard Williams’ objections to Kantian and Utilitarian accounts of them. Williams argues that an implausible consequence of these theories is that that we are expected to sacrifice projects that make our lives worth living and contribute to our integrity. Williams’ arguments about integrity (...)
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  45.  75
    Charles Sayward (1972). True Propositions: A Reply to C.J.F. Williams. Analysis 32 (3):101-106.
    This paper replies to points Williams makes to his reply to Sayward’s criticism of Williams’s proposal of ‘for some p ___ states that p & p’ as an analysis of ‘___ is true’.
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  46.  68
    Lauren Freeman (2010). Metontology , Moral Particularism, and the “Art of Existing:” A Dialogue Between Heidegger, Aristotle, and Bernard Williams. [REVIEW] Continental Philosophy Review 43 (4):545-568.
    An important shift occurs in Martin Heidegger’s thinking one year after the publication of Being and Time , in the Appendix to the Metaphysical Foundations of Logic . The shift is from his project of fundamental ontology—which provides an existential analysis of human existence on an ontological level—to metontology . Metontology is a neologism that refers to the ontic sphere of human experience and to the regional ontologies that were excluded from Being and Time. It is within metontology, Heidegger states, (...)
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  47.  2
    Jake Wojtowicz (forthcoming). Bernard Williams: Essays and Reviews 1959–2002. Ethical Theory and Moral Practice:1-2.
    A Review of Bernard Williams's Essays and Reviews.
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  48.  60
    Alex Voorhoeve (2004). A Mistrustful Animal: Bernard Williams Interviewed. The Harvard Review of Philosophy 12 (1):81-92.
    A discussion with Bernard Williams about main themes in his work. (Note: a version of this interview appears in 'Conversations on Ethics' (OUP, 2009).).
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  49.  7
    Lorenzo Greco (2012). Riflessione e individuo in Bernard Williams. Iride 25 (65):103-118.
    This essay deals with a set of distinctive themes in the thought of Bernard Williams, and focuses on two aspects they all have in common. These are, on the one hand, the idea that the philosophical enterprise is intrinsically reflective in nature, and, on the other, a preoccupation with human beings singly regarded as individuals. By bringing these two constants to the fore, individually and in their interrelations, the essay formulates the general lines of an alternative reading of Williams, revealing (...)
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  50.  19
    Fred Ribkoff & Paul Tyndall (2011). On the Dialectics of Trauma in Tennessee Williams' A Streetcar Named Desire. Journal of Medical Humanities 32 (4):325-337.
    Blanche DuBois, the tragic heroine of Tennessee Williams’ A Streetcar Named Desire , has always been read as either “mad” from the start of the play or as a character who descends into “madness.” We argue that Streetcar adumbrates elements of trauma theory, specifically symptoms of post-traumatic stress disorder such as involuntary reliving of traumatic events, dissociation, guilt, shame, denial, the shattering of the self, the compulsion to repeat the story of trauma, as well as the early stages of recovery (...)
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