Search results for 'Lauren Rogers' (try it on Scholar)

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  1. Mary M. Brabeck, Lauren A. Rogers, Selcuk Sirin, Jennifer Henderson, Michael Benvenuto, Monica Weaver & Kathleen Ting (2000). Increasing Ethical Sensitivity to Racial and Gender Intolerance in Schools: Development of the Racial Ethical Sensitivity Test. Ethics and Behavior 10 (2):119 – 137.score: 240.0
    This article is an attempt to develop a measure of ethical sensitivity to racial and gender intolerance that occurs in schools. Acts of intolerance that indicate ethically insensitive behaviors in American schools were identified and tied to existing professional ethical codes developed by school-based professional organizations. The Racial Ethical Sensitivity Test (REST) consists of 5 scenarios that portray acts of racial intolerance and ethical insensitivity. Participants viewed 2 videotaped scenarios and then responded to a semistructured interview protocol adapted from Bebeau (...)
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  2. Mary M. Brabeck & Lauren Rogers (2000). Human Rights as a Moral Issue: Lessons for Moral Educators From Human Rights Work. Journal of Moral Education 29 (2):167-182.score: 240.0
    Recent history has seen an increasing trend toward ?crossing over? between contexts and cultures. As individuals and groups learn more about each other, opportunities arise to create stronger resources for respecting and protecting human rights. One such possible ?crossing over? is between the field of moral education and the ideals and techniques of human rights work. While moral education and human rights work share many ideas and methods, areas of difference provide points to strengthen moral education. The foundation of human (...)
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  3. Tom Sorell & G. A. J. Rogers (eds.) (2005). Analytic Philosophy and History of Philosophy. Oxford University Press.score: 60.0
    Philosophy written in English is overwhelmingly analytic philosophy, and the techniques and predilections of analytic philosophy are not only unhistorical but anti-historical, and hostile to textual commentary. Analytic usually aspires to a very high degree of clarity and precision of formulation and argument, and it often seeks to be informed by, and consistent with, current natural science. In an earlier era, analytic philosophy aimed at agreement with ordinary linguistic intuitions or common sense beliefs, or both. All (...)
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  4. Katherine Rogers (2008). Tibetan Logic. Snow Lion Publications.score: 60.0
    Rogers takes up each of the manual's topics in turn, providing explanation and commentary, and investigates the role of reasoning in the Ge-luk-pa system of ...
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  5. G. A. J. Rogers (1975). The Veil of Perception. Mind 84 (April):210-224.score: 30.0
    Causal accounts of perception are often believed to lead inevitably to the conclusion that we only indirectly perceive things. The paper argues that there are no incompatibilities between accepting causal accounts of perception (e.G., Many scientific explanations of perception) and holding that we directly perceive physical objects, Without the mediation of sense data. Further, There are strong analogical arguments which support the view that talk of causal accounts of perception is consistent with the philosophical position of direct realism.
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  6. A. K. Rogers (1920). Some Recent Theories of Consciousness. Mind 29 (115):294-312.score: 30.0
  7. A. K. Rogers (1904). Rationality and Belief. Philosophical Review 13 (1):30-50.score: 30.0
  8. Garrett Albert Duncan (2000). Race and Human Rights Violations in the United States: Considerations for Human Rights and Moral Educators. Journal of Moral Education 29 (2):183-201.score: 30.0
    In the previous article Mary M. Brabeck and Lauren Rogers called for dialogue between moral educators of North America and human rights educators of South America, noting that the latter group has much to offer the former for its work in the United States. In what follows, I posit that moral educators can learn not only from South American human rights workers but also from North Americans who have challenged US human rights violations, especially those occurring within their (...)
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  9. L. J. Rogers (1995). Evolution and Development of Brain Asymmetry, and its Relevance to Language, Tool Use and Consciousness. International Journal of Comparative Psychology 8:1-15.score: 30.0
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  10. Selcuk R. Sirin, Mary M. Brabeck, Anmol Satiani & Lauren Rogers-Serin (2003). Validation of a Measure of Ethical Sensitivity and Examination of the Effects of Previous Multicultural and Ethics Courses on Ethical Sensitivity. Ethics and Behavior 13 (3):221 – 235.score: 24.0
    This article describes the development of a computerized version of a measure of ethical sensitivity to racial and gender intolerance, the Racial Ethical Sensitivity Test (REST; Brabeck et al., 2000). The REST was based on James Rest's (1983) 4-component model of moral development and the professional codes of ethics from school-based professions. The new version, Racial and Ethical Sensitivity Test-Compact Disk (REST-CD), consists of 5 videotaped scenarios (used in the original REST) followed by an interactive "interview" presented on compact discs. (...)
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  11. Jeffrey Stout (2003). How Charity Transcends the Culture Wars: Eugene Rogers and Others on Same-Sex Marriage. Journal of Religious Ethics 31 (2):169 - 180.score: 24.0
    In 1994 the "Ramsey Colloquium," under the leadership of Richard John Neuhaus, posed a challenge to what it called the "homosexual movement" within the Christian Church. The challenge was to prove that it had reasons distinguishable from secular liberalism--reasons consistent with orthodox Christian theology--in favor of same-sex coupling. Eugene Rogers's book, "Sexuality and the Christian Body: Their Way into the Triune God, can be read as a response to this challenge. The book is important not only for the content (...)
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  12. Serikzhan A. Badaev & Steffen Lempp (2009). A Decomposition of the Rogers Semilattice of a Family of D.C.E. Sets. Journal of Symbolic Logic 74 (2):618-640.score: 24.0
    Khutoretskii's Theorem states that the Rogers semilattice of any family of c.e. sets has either at most one or infinitely many elements. A lemma in the inductive step of the proof shows that no Rogers semilattice can be partitioned into a principal ideal and a principal filter. We show that such a partitioning is possible for some family of d.c.e. sets. In fact, we construct a family of c.e. sets which, when viewed as a family of d.c.e. sets, (...)
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  13. Alejandro Celis (2006). Congruencia, integridad y transparencia. El legado de Carl Rogers. Polis 15.score: 24.0
    En los orígenes de la psicología humanista, diversos autores claves -entre ellos, Rogers- destacaron la importancia que la congruencia o autenticidad tiene para la salud integral de las personas. Tomando esta referencia como punto de partida, el autor examina lo que considera un momento crítico en la historia, teñido de escepticismo y cinismo, y sus manifestaciones en la vida actual. Finalmente, propone un modelo de autodesarrollo que considera tres niveles en cada ser humano: el nivel animal, el propiamente humano (...)
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  14. Selcuk Sirin, Lauren Rogers-Sirin & Brian Collins (2010). A Measure of Cultural Competence as an Ethical Responsibility: Quick-Racial and Ethical Sensitivity Test. Journal of Moral Education 39 (1):49-64.score: 24.0
  15. David J. Lorenzo (2002). Attaining Rogers Smith's Civic Ideals. Political Theory 30 (3):357-383.score: 21.0
  16. Serikzhan A. Badaev, Mustafa Manat & Andrea Sorbi (2012). Rogers Semilattices of Families of Two Embedded Sets in the Ershov Hierarchy. Mathematical Logic Quarterly 58 (4‐5):366-376.score: 21.0
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  17. A. K. Rogers (1919). Mr. Moore's Refutation of Idealism. Philosophical Review 28 (1):77-84.score: 20.0
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  18. Wendy Rogers, Angela Ballantyne & Heather Draper (2007). Is Sex-Selective Abortion Morally Justified and Should It Be Prohibited? Bioethics 21 (9):520–524.score: 20.0
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  19. L. R. Rogers (1983). Sculpture, Space and Being Within Things. British Journal of Aesthetics 23 (2):164-168.score: 20.0
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  20. Mary F. Rogers (1984). Everyday Life as Text. Sociological Theory 2:165-186.score: 20.0
    The work of literary structuralists, particularly Roland Barthes, provides sharper insights into ethnomethodology than symbolic interactionism, labeling theory, or phenomenology. Further, it suggests that the metaphor of text may be fruitful for analysts of everyday life. Greater theoretical benefits derive from that metaphor, however, if one applies it using the ideas of literary theorists outside the structuralist tradition.
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  21. R. C. Cross, Robert H. Stoothoff, Peter Nidditch, John Williamson, W. H. Walsh, Gale W. Engle, Anne Lloyd Thomas, R. Edgley, Martha Kneale, Alan R. White, G. A. J. Rogers & Mary Warnock (1967). New Books. [REVIEW] Mind 76 (304):597-618.score: 20.0
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  22. G. A. J. Rogers (1986). Leibniz and Locke. A Study of the "New Essays on Human Understanding". Journal of the History of Philosophy 24 (4):556-558.score: 20.0
  23. L. R. Rogers (1984). The Role of Subject-Matter in Sculpture. British Journal of Aesthetics 24 (1):14-26.score: 20.0
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  24. Melvin L. Rogers (2007). Action and Inquiry in Dewey's Philosophy. Transactions of the Charles S. Peirce Society 43 (1):90-115.score: 20.0
    Dewey's conception of inquiry is often criticized for misdescribing the complexities of life that outstrip the reach of intelligence. This article argues that we can ascertain his subtle account of inquiry if we read it as a transformation of Aristotle's categories of knowledge: episteme, phronesis, and techne. For Dewey, inquiry is the process by which practical as well as theoretical knowledge emerges. He thus extends the contingency Aristotle attributes to ethical and political life to all domains of action. Knowledge claims (...)
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  25. Dorothy G. Rogers (2004). Before "Care": Marietta Kies, Lucia Ames Mead, and Feminist Political Theory. Hypatia 19 (2):105-117.score: 20.0
    : Marietta Kies and Lucia Ames Mead were two late nineteenth-century thinkers who anticipated the late twentieth-century feminist "ethic of care." Kies drew on Hegel's philosophy to develop a political theory of altruism. Ames Mead adopted Kant's theory of peace and established a pacifist theory based on international cooperation. Both Kies and Mead insisted that the prototypically "feminine" ideals they espoused are rational, not emotional, responses to modern political life, and are essential to good political practice. Kies was a member (...)
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  26. A. K. Rogers (1936). Plato's Theory of Forms. Philosophical Review 45 (1):61-78.score: 20.0
  27. G. A. J. Rogers (1988). Revolutionary Politics and Locke's "Two Treatises of Government". Journal of the History of Philosophy 26 (4):668-670.score: 20.0
    'It would ... be a pity if the sketch of religious controversy in the 1670s contained in Richard Ashcraft's bold and exhilarating attempt to reconstruct the argument and intellectual framework of Locke's political thinking and activity should be thought to represent the entire debate accurately.' (Spurr 1988, 567 n. 17) 'has also taken the view that Locke equated the dissolution of government with the state of nature [pp. 576–6]. Important opponents of this view include Dunn [1969, p. 181] and Franklin (...)
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  28. L. R. Rogers (1962). Sculptural Thinking. British Journal of Aesthetics 2 (4):291-300.score: 20.0
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  29. Jon Richard, James L. Werth & James R. Rogers (2000). Rational and Assisted Suicidal Communication on the Internet: A Case Example and Discussion of Ethical and Practice Issues. Ethics and Behavior 10 (3):215 – 238.score: 20.0
    The development of ethical and practice guidelines related to mental health service on the Internet has lagged behind the movement of practitioners into this area. Even for clinicians who are not offering services on the Web, the Internet has led to confusion and concern about proper roles and responsibilities. This article discusses an actual experience we had with a self-described rationally suicidal man with multiple sclerosis (MS). After presenting some background on MS, we report initial interactions with the man verbatim (...)
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  30. A. K. Rogers (1920). Nietzsche and the Aristocratic Ideal. International Journal of Ethics 30 (4):450-458.score: 20.0
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  31. A. K. Rogers (1935). Plato's Theory of Forms. Philosophical Review 44 (6):515-533.score: 20.0
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  32. A. K. Rogers (1925). The Ethics of Socrates. Philosophical Review 34 (2):117-143.score: 20.0
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  33. Ira J. Cohen & Mary F. Rogers (1994). Autonomy and Credibility: Voice as Method. Sociological Theory 12 (3):304-318.score: 20.0
    Although little noticed by practicing theorists, narrative voice influences theoretical work. This essay presents a demonstration of voice as method, concentrating on brief segments of works by Garfinkel and Goffman. We attend to two methodological themes: how theorists use voice to establish intellectual autonomy, and how the use of voice influences credibility with readers. Garfinkel maximizes his autonomy by using narrative techniques that isolate him from his readers, and produce little common context with them as a result. Goffman maintains a (...)
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  34. A. K. Rogers (1912). Nietzsche and Democracy. Philosophical Review 21 (1):32-50.score: 20.0
  35. A. K. Rogers (1925). The Ethics of Mandeville. International Journal of Ethics 36 (1):1-17.score: 20.0
  36. A. K. Rogers (1930). Constitutionalism. International Journal of Ethics 40 (3):289-304.score: 20.0
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  37. James Rogers (1997). "Grammarless" Phrase Structure Grammar. Linguistics and Philosophy 20 (6):721-746.score: 20.0
    We sketch an axiomatic reformalization of Generalized Phrase StructureGrammar (GPSG) – a definition purely within the language ofmathematical logic of the theory GPSG embodies. While this treatment raisesa number of theoretical issues for GPSG, our focus is not thereformalization itself but rather the method we employ. The model-theoreticapproach it exemplifies can be seen as a natural step in the evolution ofconstraint-based theories from their grammar-based antecedents. One goal ofthis paper is to introduce this approach to a broader audience and todemonstrate (...)
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  38. A. K. Rogers (1898). Epistemology and Experience. Philosophical Review 7 (5):466-484.score: 20.0
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  39. A. K. Rogers (1919). Essence and Existence. Philosophical Review 28 (3):229-247.score: 20.0
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  40. Richard Rogers (1992). Investigating Psychology's Taboo: The Ethics of Editing. Ethics and Behavior 2 (4):253 – 261.score: 20.0
    The ethics of editing have remained largely unexplored despite their far-ranging consequences to careers of individual psychologists. I examine three ethical issues as they relate to the editorial process: welfare of the consumer, dual relationships, and objectivity. I conclude that the current practices do not adequately take into account professional ethics, and I offer detailed recommendations on how these practices could be improved.
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  41. A. K. Rogers (1917). The Nature of Certainty. Philosophical Review 26 (6):585-601.score: 20.0
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  42. A. K. Rogers (1929). Feeling and the Moral Judgment. International Journal of Ethics 40 (1):15-38.score: 20.0
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  43. L. R. Rogers (1970). Sculpture: Present and Past. British Journal of Aesthetics 10 (2):180-187.score: 20.0
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  44. A. K. Rogers (1920). The Case Against Dualism. Philosophical Review 29 (1):27-42.score: 20.0
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  45. H. J. Paton, G. Bird, J. Srzednicki, Eugene Kamenka, Margaret A. Boden & G. A. J. Rogers (1969). New Books. [REVIEW] Mind 78 (310):302-319.score: 20.0
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  46. A. K. Rogers (1920). Professor Strong's Theory of "Essence". Journal of Philosophy, Psychology and Scientific Methods 17 (3):61-71.score: 20.0
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  47. A. K. Rogers (1903). The Absolute as Unknowable. Mind 12 (45):35-46.score: 20.0
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  48. G. A. J. Rogers (1993). The History of Philosophy and the Reputation of Philosophers. Journal of the History of Philosophy 31 (1):113-118.score: 20.0
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  49. A. K. Rogers (1922). The Logic of Memory. Philosophical Review 31 (3):281-285.score: 20.0
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  50. Arthur K. Rogers (1918). The Principles of Distributive Justice. International Journal of Ethics 28 (2):143-158.score: 20.0
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