Search results for 'Katharine Lawrence Balfour' (try it on Scholar)

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  1. Katharine Lawrence Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in du Bois's "Damnation of Women". Hypatia 20 (3):127-148.score: 870.0
    : In this essay, I contend that feminist theories of citizenship in the U.S. context must go beyond simply acknowledging the importance of race and grapple explicitly with the legacies of slavery. To sketch this case, I draw upon W.E.B. Du Bois's "The Damnation of Women," which explores the significance for all Americans of African American women's sexual, economic, and political lives under slavery and in its aftermath.
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  2. Arthur James Balfour (1918). The Mind of Arthur James Balfour; Selections From His Non-Political Writings, Speeches and Addresses 1879-1917. H. Doran.score: 240.0
  3. Edward Caird & Arthur James Balfour (1879). Mr. Balfour on Transcendentalism. Mind 4 (13):111-115.score: 180.0
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  4. Mark Lawrence (forthcoming). Mark Lawrence 97. Journal of Thought.score: 180.0
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  5. Arthur James Balfour (1881). Professor Watson on Transcendentalism. Mind 6 (22):260-266.score: 120.0
    Balfour replies to criticisms by Watson regarding Balfour's earlier book, A Defense of Philosophical Doubt.
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  6. Michael A. Pirson & Paul R. Lawrence (2010). Humanism in Business – Towards a Paradigm Shift? Journal of Business Ethics 93 (4):553 - 565.score: 60.0
    Management theory and practice are facing unprecedented challenges. The lack of sustainability, the increasing inequity, and the continuous decline in societal trust pose a threat to ‘business as usual’ (Jackson and Nelson, 2004 ). Capitalism is at a crossroad and scholars, practitioners, and policy makers are called to rethink business strategy in light of major external changes (Arena, 2004 ; Hart, 2005 ). In the following, we review an alternative view of human beings that is based on a renewed (...)
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  7. Arthur James Balfour (1884). Green's Metaphysics of Knowledge. Mind 9 (33):73-92.score: 60.0
    Balfour on Green's Prolegomena to Ethics.
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  8. Paul R. Lawrence (2004). The Biological Base of Morality? The Ruffin Series of the Society for Business Ethics 2004:59-79.score: 60.0
    The study of human morality has historically been carried out primarily by philosophers and theologians. Now this broad topic is also being studied systematically by evolutionary biologists and various behavioral and social sciences. Based upon a review of this work, this paper will propose a unified explanation of human morality as an innate feature of human minds. The theory argues that morality is an innate skill that developed as a means to fulfill the human drive to bond with others in (...)
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  9. Arthur James Balfour (1926). Familiar Beliefs and Transcendent Reason. London, Pub. For the British Academy by H. Milford, Oxford University Press.score: 60.0
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  10. Stuart Lawrence (2013). Moral Awareness in Greek Tragedy. Oup Oxford.score: 60.0
    Lawrence's volume provides a detailed discussion and analyses of the moral awareness of major characters in Greek tragedy, focusing particularly on the characters' recognition of moral issues and crises, their ability to reflect on them, and their consciousness of doing so.
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  11. Gavin Lawrence (1993). Aristotle and the Ideal Life. Philosophical Review 102 (1):1-34.score: 30.0
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  12. Rosalind Hursthouse, Gavin Lawrence & Warren Quinn (eds.) (1995). Virtues and Reasons: Philippa Foot and Moral Theory: Essays in Honour of Philippa Foot. Oxford University Press.score: 30.0
    Philippa Foot is one of the most original and widely respected philosophers of our time; her work has exerted a lasting influence on the development of moral philosophy. In tribute to her, twelve leading philosophers from both sides of the Atlantic have contributed essays exploring the various topics in moral philosophy to which she has made a distinctive contribution--virtue ethics, naturalism, non-cognitivism, relativism, categorical requirements, and the role of rationality in morality.
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  13. Bonita Lawrence (2003). Gender, Race, and the Regulation of Native Identity in Canada and the United States: An Overview. Hypatia 18 (2):3-31.score: 30.0
    : The regulation of Native identity has been central to the colonization process in both Canada and the United States. Systems of classification and control enable settler governments to define who is "Indian," and control access to Native land. These regulatory systems have forcibly supplanted traditional Indigenous ways of identifying the self in relation to land and community, functioning discursively to naturalize colonial worldviews. Decolonization, then, must involve deconstructing and reshaping how we understand Indigenous identity.
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  14. Arthur James Balfour (1894). Naturalism and Ethics. International Journal of Ethics 4 (4):415-429.score: 30.0
  15. Marilynn Lawrence, Hellenistic Astrology. Internet Encyclopedia of Philosophy.score: 30.0
  16. Anna Lawrence (2006). 'No Personal Motive?' Volunteers, Biodiversity, and the False Dichotomies of Participation. Ethics, Place and Environment 9 (3):279 – 298.score: 30.0
    Analyses of participation usually assume a dichotomy between 'instrumental' and 'transformative' approaches. However, this study of voluntary biological monitoring experiences and outcomes finds that they cannot be fitted into such a dichotomy. They can enhance the information base for environmental management; change participants through education about scientific practice and ecological change; lead to changes in life direction or group organisation; and influence decision-makers. Personal transformation can take place within a conventionally top-down context. Conversely, grassroots data collection can shore up the (...)
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  17. Lawrie Balfour (1998). &Quot;a Most Disagreeable Mirror&Quot;: Race Consciousness as Double Consciousness. Political Theory 26 (3):346-369.score: 30.0
  18. Nathaniel M. Lawrence (1955). Causality, Will and Time. Review of Metaphysics 9 (September):14-26.score: 30.0
  19. Nathaniel Lawrence (1950). Whitehead's Method of Extensive Abstraction. Philosophy of Science 17 (2):142-163.score: 30.0
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  20. Arthur James Balfour (1878). The Philosophy of Ethics. Mind 3 (9):67-86.score: 30.0
  21. Joseph P. Lawrence (2007). Review of Iain Hamilton Grant, On an Artificial Earth: Philosophies of Nature After Schelling. [REVIEW] Notre Dame Philosophical Reviews 2007 (5).score: 30.0
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  22. David Lawrence (1996). Tantric Argument: The Transfiguration of Philosophical Discourse in the Pratyabhijñā System of Utpaladeva and Abhinavagupta. Philosophy East and West 46 (2):165-204.score: 30.0
    The purposes and methods of medieval Kashmiri thinkers Utpaladeva and Abhinavagupta in creating the Pratyabhijñā philosophical apologetics for monistic Śaivism are examined. These thinkers structure their philosophy with the argumentative standards of Nyāya in the pursuit of universal intelligibility, while at the same time homologizing their discourse to tantric myth and ritual. How the Śaivas implement their project with their theory of recognition is also summarized.
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  23. David Peter Lawrence (2005). Remarks on Abhinavagupta's Use of the Analogy of Reflection. Journal of Indian Philosophy 33 (5):583-599.score: 30.0
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  24. Ryan E. Lawrence & Farr A. Curlin (2007). Clash of Definitions: Controversies About Conscience in Medicine. American Journal of Bioethics 7 (12):10 – 14.score: 30.0
    What role should the physician's conscience play in the practice of medicine? Much controversy has surrounded the question, yet little attention has been paid to the possibility that disputants are operating with contrasting definitions of the conscience. To illustrate this divergence, we contrast definitions stemming from Abrahamic religions and those stemming from secular moral tradition. Clear differences emerge regarding what the term conscience conveys, how the conscience should be informed, and what the consequences are for violating one's conscience. Importantly, these (...)
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  25. David Peter Lawrence, Kashmiri Shaiva Philosophy. Internet Encyclopedia of Philosophy.score: 30.0
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  26. Kurt Marko, K. M. Jensen, M. C. Chapman, Michael M. Boll, Mitchell Aboulafia, Charles E. Ziegler, Trudy Conway, Thomas A. Shipka, Fred Lawrence, James G. Colbert, John W. Murphy, Robert B. Louden & Maureen Henry (1983). Reviews. [REVIEW] Studies in East European Thought 25 (2):267-271.score: 30.0
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  27. Arthur James Balfour (1878). Transcendentalism. Mind 3 (12):480-505.score: 30.0
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  28. Eichenbaum Howard B., Cahill Lawrence & Gluck Mark (1999). Learning and Memory: Systems Analysis. In M. J. Zigmond & F. E. Bloom (eds.), Fundamental Neuroscience.score: 30.0
    ces, learning facts and gaining conceptual knowlge, recognizing objects and people, and acquiring ills and habits. Scientific thinking about memory was minated for many years by the assumption that mory is a unitary or monolithic entityRi2;a single ulty of the mind and brain. However, the assumpri of a unitary memory has been challenged by conging evidence from psychology and neuroscience inting toward multiple memory systems that can be sociated from one another. This chapter provides a torical introduction to the issue (...)
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  29. John S. Lawrence (1987). The Diatonic Scale: More Than Meets the Ear. Journal of Aesthetics and Art Criticism 46 (2):281-291.score: 30.0
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  30. T. J. Lawrence (1899). The Tsar's Rescript. International Journal of Ethics 9 (2):137-151.score: 30.0
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  31. Arthur James Balfour (1893). A Criticism of Current Idealistic Theories. Mind 2 (8):425-440.score: 30.0
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  32. Joseph P. Lawrence (2007). Philosophical Investigations Into the Essence of Human Freedom. American Catholic Philosophical Quarterly 81 (4):691-694.score: 30.0
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  33. Fred Lawrence (1975). Responses to 'Hermeneutics and Social Science'. Philosophy and Social Criticism 2 (4):321-325.score: 30.0
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  34. Christopher Lawrence & Steven Shapin (eds.) (1998). Science Incarnate: Historical Embodiments of Natural Knowledge. The University of Chicago Press.score: 30.0
    Ever since Greek antiquity "disembodied knowledge" has often been taken as synonymous with "objective truth." Yet we also have very specific mental images of the kinds of bodies that house great minds--the ascetic philosopher versus the hearty surgeon, for example. Does truth have anything to do with the belly? What difference does it make to the pursuit of knowledge whether Einstein rode a bicycle, Russell was randy, or Darwin flatulent? Bringing body and knowledge into such intimate contact is occasionally seen (...)
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  35. Nathaniel M. Lawrence (1953). Single Location, Simple Location and Misplaced Concreteness. Review of Metaphysics 7 (December):225-247.score: 30.0
  36. David Lawrence (1998). The Mythico-Ritual Syntax of Omnipotence. Philosophy East and West 48 (4):592-622.score: 30.0
    The use of theories of Sanskrit syntax by Utpaladeva and Abhinavagupta to explain the action of monistic Śaiva myth and ritual is examined. These thinkers develop a distinctive approach to syntax that reductionistically emphasizes the role of the true Self/Śiva as omnipotent agent, in opposition to the denigration of agency by the majority of Hindu as well as Buddhist philosophies. An analogy to the Indian discussions is seen in the typological effort of Kenneth Burke's "Grammar of Motives," and it is (...)
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  37. John Lawrence (1986). Tarski's Problem for Varieties of Groups with a Commutator Identity. Journal of Symbolic Logic 51 (1):75-78.score: 30.0
    It is proved that for a variety of groups in which the relatively free groups are solvable, the relatively free groups of distinct finite rank are not elementarily equivalent.
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  38. Nathaniel Lawrence (1948). Benevolence and Self-Interest. Journal of Philosophy 45 (17):457-463.score: 30.0
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  39. G. Lawrence (1997). Nonaggregatability, Inclusiveness, and the Theory of Focal Value: Nicomachean Ethics 1.7. 1097b16–20. Phronesis 42 (1):32 - 76.score: 30.0
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  40. David Lawrence (1998). Śiva's Self-Recognition and the Problem of Interpretation. Philosophy East and West 48 (2):197-231.score: 30.0
    Aspects of the Pratyabhijñā philosophical theology for monistic Śaivism of the ninth- and tenth-century Kashmiri thinkers Utpaladeva and Abhinavagupta are interpreted in relation to their relevance and pre-sumptiveness to contemporary Western thought. It is claimed that the Pratyabhijñā system elucidates important features of our past and present deliberations about the role of interpretation in experience and provides us with a sound way of arguing for the reality of God.
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  41. Lesley Lawrence (1938). Stuart and Revett: Their Literary and Architectural Careers. Journal of the Warburg Institute 2 (2):128-146.score: 30.0
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  42. Nathaniel Lawrence (1951). A Note on Value Statements. Journal of Philosophy 48 (20):597-607.score: 30.0
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  43. Ryan E. Lawrence & Farr A. Curlin (2008). Misplaced Flexibility: Revise Policies but Cling to Principles. American Journal of Bioethics 8 (4):36 – 37.score: 30.0
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  44. Nathaniel Lawrence (1961). The Vision of Beauty and the Temporality of Deity in Whitehead's Philosophy. Journal of Philosophy 58 (19):543-553.score: 30.0
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  45. Nathaniel Lawrence (1961). Ethics as Mandate. Mind 70 (279):376-384.score: 30.0
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  46. Gavin Lawrence (2006). Human Good and Human Function. In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell Pub..score: 30.0
     
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  47. Sklar Lawrence (1994). Review. [REVIEW] British Journal for the Philosophy of Science 45 (3):933-934.score: 30.0
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  48. Andrew D. Lawrence, Matthias J. Koepp, Roger N. Gunn, Vincent J. Cunningham & Paul M. Grasby (1999). Steps to a Neurochemistry of Personality. Behavioral and Brain Sciences 22 (3):528-529.score: 30.0
    Depue & Collins's (D&C's) work relies on extrapolation from data obtained through studies in experimental animals, and needs support from studies of the role of dopamine (DA) neurotransmission in human behaviour. Here we review evidence from two sources: (1) studies of patients with Parkinson's disease and (2) positron emission tomography (PET) studies of DA neurotransmission, which we believe lend support to Depue & Collins's theory, and which can potentially form the basis for a true neurochemistry of personality.
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  49. Nathaniel Lawrence (1952). The Actual World and the Modes of Meaning in the Philosophy of C. I. Lewis. Philosophical Review 61 (2):212-220.score: 30.0
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  50. Andrew Balfour (2006). Thinking About the Experience of Dementia: The Importance of the Unconscious. Journal of Social Work Practice 20 (3):329-346.score: 30.0
     
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