Search results for 'Lawrence Foss' (try it on Scholar)

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  1.  45
    Lawrence Foss (1967). Modern Geometries and the “Transcendental Aesthetic”. Philosophia Mathematica (1-2):35-45.
  2.  2
    Carmen Lawrence (2015). Dr Lawrence's Acceptance Speech: Australia's Indigenous Heritage. Australian Humanist, The 119:2.
    Lawrence, Carmen Why should we protect our heritage? In the broadest sense our heritage is what we inherit; it's what we value of that inheritance and what we decide to keep and protect for future generations. Heritage is both global enough to encompass our shock at the destruction of the Buddhas of Bamiyan in Afghanistan and as local as our own sepia-tinted family photographs. Everything which our predecessors have bequeathed, both tangible and intangible, may be called heritage - (...)
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  3.  5
    Mark Lawrence (forthcoming). Mark Lawrence 97. Journal of Thought.
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  4.  34
    Michael A. Pirson & Paul R. Lawrence (2010). Humanism in Business – Towards a Paradigm Shift? Journal of Business Ethics 93 (4):553-565.
    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’. Capitalism is at a crossroad and scholars, practitioners, and policy makers are called to rethink business strategy in light of major external changes. In the following, we review an alternative view of human beings that is based on a renewed Darwinian theory developed by Lawrence and Nohria. We label this (...)
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  5.  40
    Jeff Foss (1991). On Saving the Phenomena and the Mice: A Reply to Bourgeois Concerning Van Fraassen's Image of Science. Philosophy of Science 58 (2):278-287.
    In the fusillade he lets fly against Foss (1984), Bourgeois (1987) sometimes hits a live target. I admit that I went beyond the letter of van Fraassen's The Scientific Image (1980), making inferences and drawing conclusions which are often absurd. I maintain, however, that the absurdities must be charged to van Fraassen's account. While I cannot redress every errant shot of Bourgeois, his essay reveals the need for further discussion of the concepts of the phenomena and the observables as (...)
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  6.  13
    Paul R. Lawrence (2004). The Biological Base of Morality? The Ruffin Series of the Society for Business Ethics 2004:59-79.
    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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  7. Jeffrey Foss (ed.) (2014). Science and the World: Philosophical Approaches. Broadview Press.
    This new anthology includes both classic and contemporary readings on the methods and scope of science. Jeffrey Foss depicts science in a broadly humanistic context, contending that it is philosophically interesting because it has reshaped nearly all aspects of human culture—and in so doing has reshaped humanity as well. While providing a strong introduction to epistemological and metaphysical issues in science, this text goes beyond the traditional topics, enlarging the scope of philosophical engagement with science. Substantial introductions and critical (...)
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  8.  5
    Stuart Lawrence (2013). Moral Awareness in Greek Tragedy. OUP Oxford.
    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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  9.  1
    Lawrence Dewan (1988). Laurence Foss and the Existence of Substances. Laval Théologique et Philosophique 44 (1):77-84.
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  10.  12
    Ryan E. Lawrence & Farr A. Curlin (2007). Clash of Definitions: Controversies About Conscience in Medicine. American Journal of Bioethics 7 (12):10 – 14.
    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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  11. John Lawrence (1986). Tarski's Problem for Varieties of Groups with a Commutator Identity. Journal of Symbolic Logic 51 (1):75-78.
    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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  12. David Lawrence (1998). Śiva's Self-Recognition and the Problem of Interpretation. Philosophy East and West 48 (2):197-231.
    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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  13.  42
    B. M. Foss (1962). Biology and Art. British Journal of Aesthetics 2 (3):195-199.
  14. Jeffrey E. Foss (1993). Subjectivity, Objectivity, and Nagel on Consciousness. Dialogue 32 (4):725-36.
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  15. Bonita Lawrence (2003). Gender, Race, and the Regulation of Native Identity in Canada and the United States: An Overview. Hypatia 18 (2):3-31.
    : 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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  16. Jeff Foss (1984). On Accepting Van Fraassen's Image of Science. Philosophy of Science 51 (1):79-92.
    In his book, The Scientific Image, van Fraassen lucidly draws an alternative to scientific realism, which he calls "Constructive Empiricism". In this epistemological theory, the concept of observability plays the pivotal role: acceptable theories may be believed only where what they say solely concerns observables. Van Fraassen develops a concept of observability which is, as he admits, vague, relative, science-dependent, and anthropocentric. I draw out unacceptable consequences of each of these aspects of his concept. Also, I argue against his assumption (...)
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  17. Gavin Lawrence (1993). Aristotle and the Ideal Life. Philosophical Review 102 (1):1-34.
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  18. Laurence Foss (1973). Does Don Juan Really Fly? Philosophy of Science 40 (2):298-316.
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  19.  53
    Nathaniel Lawrence (1952). The Actual World and the Modes of Meaning in the Philosophy of C. I. Lewis. Philosophical Review 61 (2):212-220.
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  20. Jeffrey E. Foss (1995). Materialism, Reduction, Replacement, and the Place of Consciousness in Science. Journal of Philosophy 92 (8):401-29.
  21. Jeffrey E. Foss (1989). On the Logic of What It is Like to Be a Conscious Subject. Australasian Journal of Philosophy 67 (June):305-320.
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  22.  73
    Jeffrey E. Foss (1992). Introduction to the Epistemology of the Brain: Indeterminacy, Micro-Specificity, Chaos, and Openness. Topoi 11 (1):45-57.
    Given that the mind is the brain, as materialists insist, those who would understand the mind must understand the brain. Assuming that arrays of neural firing frequencies are highly salient aspects of brain information processing (the vector functional account), four hurdles to an understanding of the brain are identified and inspected: indeterminacy, micro-specificity, chaos, and openness.
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  23.  47
    Nathaniel Lawrence (1961). Ethics as Mandate. Mind 70 (279):376-384.
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  24.  18
    David Peter Lawrence (2005). Remarks on Abhinavagupta's Use of the Analogy of Reflection. Journal of Indian Philosophy 33 (5):583-599.
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  25.  19
    Jeffrey E. Foss (1988). The Percept and Vector Function Theories of the Brain. Philosophy of Science 55 (December):511-537.
    Physicalism is an empirical theory of the mind and its place in nature. So the physicalist must show that current neuroscience does not falsify physicalism, but instead supports it. Current neuroscience shows that a nervous system is what I call a vector function system. I provide a brief outline of the resources that empirical research has made available within the constraints of the vector function approach. Then I argue that these resources are sufficient, indeed apt, for the physicalist enterprise, by (...)
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  26.  25
    Jeffrey E. Foss (1994). On the Evolution of Intentionality as Seen From the Intentional Stance. Inquiry 37 (3):287-310.
    Like everyone with a scientific bent of mind, Dennett thinks our capacity for meaningful language and states of mind is the product of evolution (Dennett [1987, ch. VIII]). But unlike many of this bent, he sees virtue in viewing evolution itself from the intentional stance. From this stance, ?Mother Nature?, or the process of evolution by natural selection, bestows intentionality upon us, hence we are not Unmeant Meaners. Thus, our intentionality is extrinsic, and Dennett dismisses the theories of meaning of (...)
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  27.  51
    Nathaniel M. Lawrence (1955). Causality, Will and Time. Review of Metaphysics 9 (September):14-26.
  28.  29
    Jeffrey E. Foss (1987). Is the Mind-Body Problem Empirical? Canadian Journal of Philosophy 17 (September):505-32.
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  29.  25
    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.
    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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  30.  7
    Jeffrey E. Foss (1980). Rethinking Self-Deception. American Philosophical Quarterly 17 (July):237-242.
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  31.  61
    Jeffrey E. Foss (2000). Science and the Riddle of Consciousness: A Solution. Springer Netherlands.
    The questions examined in the book speak directly to neuroscientists, computer scientists, psychologists, and philosophers.
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  32.  4
    Alex C. Michalos, Bruce A. Forster, Jeff Foss, John McMurtry & William D. Graf (1983). Reviews. [REVIEW] Journal of Business Ethics 2 (2):157-168.
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  33.  9
    Nathaniel Lawrence (1951). A Note on Value Statements. Journal of Philosophy 48 (20):597-607.
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  34.  8
    G. Lawrence (1997). Nonaggregatability, Inclusiveness, and the Theory of Focal Value: Nicomachean Ethics 1.7. 1097b16–20. Phronesis 42 (1):32 - 76.
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  35.  21
    Nathaniel Lawrence (1950). Whitehead's Method of Extensive Abstraction. Philosophy of Science 17 (2):142-163.
  36.  32
    Marilynn Lawrence, Hellenistic Astrology. Internet Encyclopedia of Philosophy.
  37.  32
    Laurence Foss (1971). Art as Cognitive: Beyond Scientific Realism. Philosophy of Science 38 (2):234-250.
    Thesis: Art like science radically affects our perceiving and thinking, and the two are substantially alike in that together--along with an inherited "natural" language system with which they overlap--they enable us to articulate the world. Science has been advanced as the measure of all things: scientific realism. By implication, art pertains to beauty, science truth. Science effects conceptual break-throughs, changes our models of natural order. On the contrary (I argue), as a nonverbal symbol system art similarly affects paradigm-induced expectations. Substantively (...)
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  38.  7
    David Lawrence (1998). The Mythico-Ritual Syntax of Omnipotence. Philosophy East and West 48 (4):592-622.
    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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  39.  16
    Joseph P. Lawrence (2007). Philosophical Investigations Into the Essence of Human Freedom. American Catholic Philosophical Quarterly 81 (4):691-694.
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  40.  23
    Anna Lawrence (2006). 'No Personal Motive?' Volunteers, Biodiversity, and the False Dichotomies of Participation. Ethics, Place and Environment 9 (3):279 – 298.
    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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  41.  5
    Nicolai J. Foss (1997). Ethics, Discovery, and Strategy. Journal of Business Ethics 16 (11):1131-1142.
    I address the issue of justifiable profits from distinct perspectives in economics, strategy research and ethics. Combining insights from Austrian economics, the resource-based perspective, and finders, keepers ethics, I argue that strategy is about the discovery of hitherto unexploited possibilities for exchange. To the extent that strategy is about the discovery/creation ex nihilo of products, ways of producing products, etc., the resulting profits are argued to be justifiable from a finders, keepers perspective.
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  42.  2
    Jeff Foss (2005). On Enlightenment. Dialogue 44 (1):194-196.
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  43.  16
    Laurence Foss (1998). The Biomedical Paradigm and the Nobel Prize: Is It Time for a Change? Theoretical Medicine and Bioethics 19 (6):621-644.
    An examination of the early history of Nobel Committee deliberations, coupled with a survey of discoveries for which prizes have been awarded to date – and, equally revealing, discoveries for which prizes have not been awarded – reveals a pattern. This pattern suggests that Committee members may have internalized the received, biomedical model and conferred awards in accord with the physicalistic premises that ground this model. I consider the prospect of a paradigm change in medical science and the possible (...)
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  44.  16
    Eichenbaum Howard B., Cahill Lawrence & Gluck Mark (1999). Learning and Memory: Systems Analysis. In M. J. Zigmond & F. E. Bloom (eds.), Fundamental Neuroscience.
    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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  45.  9
    Nathaniel M. Lawrence (1953). Single Location, Simple Location and Misplaced Concreteness. Review of Metaphysics 7 (December):225-247.
  46.  10
    Nathaniel Lawrence (1948). Benevolence and Self-Interest. Journal of Philosophy 45 (17):457-463.
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  47.  14
    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.
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  48.  15
    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).
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  49.  10
    Laurence Foss (1994). Putting the Mind Back Into the Body a Successor Scientific Medical Model. Theoretical Medicine and Bioethics 15 (3).
    This paper examines today's received scientific medical model with respect to its ability to satisfy two conditions: (1) its explanatory adequacy relative to the full range of findings in the medical literature, including those indicating a correlation between psychosocial variables and disease susceptibility; and (2) the fit between its physicalist patient and disease concepts and what today's basic sciences, so-called sciences of complexity, tell us about the way matter, notably complex systems (e.g. patients), behave and the nature of scientific explanation. (...)
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  50.  10
    John S. Lawrence (1987). The Diatonic Scale: More Than Meets the Ear. Journal of Aesthetics and Art Criticism 46 (2):281-291.
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