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

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  1.  19
    Roger G. Koppl, Robert Kurzban & Lawrence Kobilinsky (2008). Epistemics for Forensics. Episteme 5 (2):141-159.
    Forensic science error rates are needlessly high. Applying the perspective of veritistic social epistemology to forensic science could produce new institutional designs that would lower forensic error rates. We make such an application through experiments in the laboratory with human subjects. Redundancy is the key to error prevention, discovery, and elimination. In the “monopoly epistemics” characterizing forensics today, one privileged actor is asked to identify the truth. In “democratic epistemics,” several independent parties are asked. In an experiment contrasting them, democratic (...)
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  2.  21
    Roger G. Koppl Robert Kurzban Lawrence Kobilinsky (2008). Epistemics for Forensics. Episteme 5 (2):pp. 141-159.
    Forensic science error rates are needlessly high. Applying the perspective of veritistic social epistemology to forensic science could produce new institutional designs that would lower forensic error rates. We make such an application through experiments in the laboratory with human subjects. Redundancy is the key to error prevention, discovery, and elimination. In the “monopoly epistemics” characterizing forensics today, one privileged actor is asked to identify the truth. In “democratic epistemics,” several independent parties are asked. In an experiment contrasting them, democratic (...)
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  3.  3
    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 - landscapes, (...)
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  4.  8
    Mark Lawrence (forthcoming). Mark Lawrence 97. Journal of Thought.
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  5.  38
    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 alternative (...)
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  6.  21
    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.  6
    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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  8.  13
    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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  9. 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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  10. 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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  11. 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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  12. Gavin Lawrence (1993). Aristotle and the Ideal Life. Philosophical Review 102 (1):1-34.
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  13.  54
    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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  14.  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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  15. Fred Lawrence (1975). Responses to 'Hermeneutics and Social Science'. Philosophy and Social Criticism 2 (4):321-325.
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  16.  48
    Nathaniel Lawrence (1961). Ethics as Mandate. Mind 70 (279):376-384.
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  17.  52
    Nathaniel M. Lawrence (1955). Causality, Will and Time. Review of Metaphysics 9 (September):14-26.
  18.  26
    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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  19.  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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  20.  22
    Nathaniel Lawrence (1950). Whitehead's Method of Extensive Abstraction. Philosophy of Science 17 (2):142-163.
  21.  10
    Nathaniel Lawrence (1951). A Note on Value Statements. Journal of Philosophy 48 (20):597-607.
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  22.  35
    Marilynn Lawrence, Hellenistic Astrology. Internet Encyclopedia of Philosophy.
  23.  8
    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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  24.  17
    Joseph P. Lawrence (2007). Philosophical Investigations Into the Essence of Human Freedom. American Catholic Philosophical Quarterly 81 (4):691-694.
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  25.  24
    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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  26.  18
    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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  27.  10
    Nathaniel M. Lawrence (1953). Single Location, Simple Location and Misplaced Concreteness. Review of Metaphysics 7 (December):225-247.
  28.  11
    Nathaniel Lawrence (1948). Benevolence and Self-Interest. Journal of Philosophy 45 (17):457-463.
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  29.  15
    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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  30.  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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  31.  11
    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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  32.  13
    T. J. Lawrence (1899). The Tsar's Rescript. International Journal of Ethics 9 (2):137-151.
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  33.  11
    David Peter Lawrence, Kashmiri Shaiva Philosophy. Internet Encyclopedia of Philosophy.
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  34.  7
    Nathaniel Lawrence (1961). The Vision of Beauty and the Temporality of Deity in Whitehead's Philosophy. Journal of Philosophy 58 (19):543-553.
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  35.  1
    Elizabeth Atwood Lawrence & David J. Pittenger (2003). Book Reviews. [REVIEW] Ethics and Behavior 13 (2):203 – 210.
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  36.  6
    Lesley Lawrence (1938). Stuart and Revett: Their Literary and Architectural Careers. Journal of the Warburg Institute 2 (2):128-146.
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  37.  1
    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.
    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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  38.  2
    Ryan E. Lawrence & Farr A. Curlin (2008). Misplaced Flexibility: Revise Policies but Cling to Principles. American Journal of Bioethics 8 (4):36 – 37.
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  39.  1
    Sklar Lawrence (1994). Review. [REVIEW] British Journal for the Philosophy of Science 45 (3):933-934.
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  40.  21
    F. Clark Power, Ann Higgins-D'alessandro & Lawrence Kohlberg (1989). Lawrence Kohlberg's Approach to Moral Education. Monograph Collection (Matt - Pseudo).
  41. Anne Fernihough (1993). D. H. Lawrence: Aesthetics and Ideology. Clarendon Press.
    The vast body of Lawrence scholarship has veered between the extremes of uncritical celebration and violent denigration. This first extended study of Lawrence's aesthetics draws on a number of modern critical approaches to present an original and balanced analysis of Lawrence's literary and art criticism, and of the complex cultural context from which it emerged. -/- Emphasising the influence on this most`English' of writers of a German intellectual and cultural heritage, Anne Fernihough focuses on Lawrence's connections (...)
     
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  42. Kingsley Widmer (1992). Defiant Desire Some Dialectical Legacies of D.H. Lawrence.
     
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  43.  17
    Lawrence S. Moss (2001). Joseph S. Miller Lawrence S. Moss. Studia Logica 68:1-37.
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  44.  15
    Lawrence O. Gostin (2004). Lawrence 0. Gostin. Journal of Law, Medicine & Ethics 32:4.
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  45.  9
    Lawrence J. Schneiderman (1998). Commentary: Bringing Clarity to the Futility Debate: Are the Cases Wrong? Lawrence J. Schneiderman. Cambridge Quarterly of Healthcare Ethics 7 (3):273-278.
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  46.  2
    Michelle Ciurria (2011). Tolerance, Acceptance and the Virtue of Orthonomy: A Reply to Lawrence Blum and Brenda Almond. Journal of Moral Education 40 (2):255-264.
    In the Journal of Moral Education, 39(2), Brenda Almond and Lawrence Blum debate the importance of tolerance versus acceptance in sex education. Blum defines acceptance as ?positive regard?, in contradistinction to mere tolerance, ?a live and let live attitude toward others, an acceptance of coexistence, but with a disapproval of that ?other??. Employing consequentialist and definitional arguments, he defends an acceptant educational policy. I shore up this defence by addressing the issue of autonomy: specifically, I refute the claim that (...)
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  47.  8
    Graham P. McDonough (2005). Moral Maturity and Autonomy: Appreciating the Significance of Lawrence Kolhberg's Just Community. Journal of Moral Education 34 (2):199-213.
    Lawrence Kohlberg's Just Community program of moral education has conceptual significance to his theoretical work in the field of moral development. This argument contends that a perspective recognizing the Just Community as conceptually significant provides a more comprehensive picture of Kohlberg's work than do critical perspectives that limit their scope to his Structural Stage Model of moral development. Apprehending the Just Community's conceptual significance provides the opportunity to respond to critics, like Carol Gilligan and Helen Haste, who have suggested (...)
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  48.  1
    Lawrence Pasternack (2010). Regulative Principles and ‘the Wise Author of Nature’: Lawrence Pasternack. Religious Studies 47 (4):411-429.
    There is much more said in the Critique of Pure Reason about the relationship between God and purposiveness than what is found in Kant's analysis of the physico-theological argument. The ‘Wise Author of Nature’ is central to his analysis of regulative principles in the ‘Appendix to the Transcendental Dialectic’ and also appears in the ‘Canon’, first with regards to the Highest Good and then again in relation to our theoretical use of purposiveness. This paper will begin with a brief discussion (...)
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  49.  8
    Lawrence Beaston (1999). Donne, John-Lawrence Beaston (Essay Date Winter 1999). Renascence: Essays on Values in Literature 60 (2):95-109.
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  50.  34
    J. Matyja (2012). Travelling in Style From Standard Cognitive Science to Embodied Cognition. Review of “Embodied Cognition” by Lawrence Shapiro. Constructivist Foundations 7 (3):231-233.
    Upshot: In his latest book, Lawrence Shapiro analyzes three main themes of embodied cognition that are claimed to make it distinct from traditional, disembodied research on cognition. The author provides a lucid comparison of the “old” and the “new” cognitive science, thereby often referring to enactivism, which most certainly makes his book interesting for constructivists.
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