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

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  1.  15
    Lawrence Lampert & Laurence Lampert (1995). Nietzsche, the History of Philosophy, and Esotericism. Journal of Nietzsche Studies 9:36-49.
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  2.  4
    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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  3.  10
    Mark Lawrence (forthcoming). Mark Lawrence 97. Journal of Thought.
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  4. Christopher Lawrence (1997). Charitable Knowledge: Hospital Pupils and Practitioners in Eighteenth-Century LondonSusan C. Lawrence. Isis 88 (2):344-345.
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  5.  50
    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. Laurence Lampert (2013). The Enduring Importance of Leo Strauss. University of Chicago Press.
    _The Enduring Importance of Leo Strauss_ takes on the crucial task of separating what is truly important in the work of Leo Strauss from the ephemeral politics associated with his school. Laurence Lampert focuses on exotericism: the use of artful rhetoric to simultaneously communicate a socially responsible message to the public at large and a more radical message of philosophic truth to a smaller, more intellectually inclined audience. Largely forgotten after the Enlightenment, exotericism, he shows, deeply informed Strauss both (...)
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  7.  26
    Laurence Lampert (2010). How Philosophy Became Socratic: A Study of Plato's Protagoras, Charmides, and Republic. University of Chicago Press.
    Plato’s dialogues show Socrates at different ages, beginning when he was about nineteen and already deeply immersed in philosophy and ending with his execution five decades later. By presenting his model philosopher across a fifty-year span of his life, Plato leads his readers to wonder: does that time period correspond to the development of Socrates’ thought? In this magisterial investigation of the evolution of Socrates’ philosophy, Laurence Lampert answers in the affirmative. The chronological route that Plato maps for us, (...)
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  8.  18
    Laurence Lampert (1996). Leo Strauss and Nietzsche. University of Chicago Press.
    The influential political philosopher Leo Strauss has been credited by conservatives with the recovery of the great tradition of political philosophy stretching back to Plato. Among Strauss's most enduring legacies is a strongly negative assessment of Nietzsche as the modern philosopher most at odds with that tradition and most responsible for the sins of twentieth-century culture--relativism, godlessness, nihilism, and the breakdown of family values. In fact, this apparent denunciation has become so closely associated with Strauss that it is often seen (...)
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  9.  36
    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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  10. Laurence Lampert (2013). How Philosophy Became Socratic: A Study of Plato's "Protagoras," "Charmides," and "Republic". University of Chicago Press.
    Plato’s dialogues show Socrates at different ages, beginning when he was about nineteen and already deeply immersed in philosophy and ending with his execution five decades later. By presenting his model philosopher across a fifty-year span of his life, Plato leads his readers to wonder: does that time period correspond to the development of Socrates’ thought? In this magisterial investigation of the evolution of Socrates’ philosophy, Laurence Lampert answers in the affirmative. The chronological route that Plato maps for us, (...)
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  11.  14
    Laurence Lampert (2001). Nietzsche's Task: An Interpretation of Beyond Good and Evil. Yale University Press.
    " Now Laurence Lampert sets out to fulfill this prophecy by providing a section by section interpretation of this philosophical masterpiece that emphasizes its unity and depth as a comprehensive new teaching on nature and humanity.According ...
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  12.  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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  13. Lawrence Casse & Charles Butterworth (1998). Two Views of Laurence Lampert's Leo Strauss and Nietzsche. Interpretation 25 (3):429-445.
     
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  14.  18
    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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  15. Michael Baumgartner & Timm Lampert (2008). Adequate Formalization. Synthese 164 (1):93-115.
    This article identifies problems with regard to providing criteria that regulate the matching of logical formulae and natural language. We then take on to solve these problems by defining a necessary and sufficient criterion of adequate formalization. On the basis of this criterion we argue that logic should not be seen as an ars iudicandi capable of evaluating the validity or invalidity of informal arguments, but as an ars explicandi that renders transparent the formal structure of informal reasoning.
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  16. 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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  17. 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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  18. 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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  19. Gavin Lawrence (1993). Aristotle and the Ideal Life. Philosophical Review 102 (1):1-34.
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  20.  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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  21.  30
    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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  22.  50
    Nathaniel Lawrence (1961). Ethics as Mandate. Mind 70 (279):376-384.
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  23.  58
    Nathaniel M. Lawrence (1955). Causality, Will and Time. Review of Metaphysics 9 (September):14-26.
  24.  27
    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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  25.  9
    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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  26.  22
    Nathaniel Lawrence (1950). Whitehead's Method of Extensive Abstraction. Philosophy of Science 17 (2):142-163.
  27.  38
    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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  28.  36
    Timm Lampert (2003). Psychophysical and Tractarian Analysis. Perspectives on Science 11 (3):285-317.
    This paper argues for a physicalistic interpretation of Wittgenstein's Tractatus Logico-Philosophicus. Wittgenstein's general conception of world and language analysis is interpreted and exemplified in relation to the historical background of the psychophysical analysis of sense data and, in particular, color analysis. Three of his main principles of analysis—the principle of independence, the context principle and the principle of atomism—are interpreted and justified on the background of physicalism. From his proof of color exclusion in the Tractatus, it is shown that Wittgenstein (...)
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  29.  12
    Nathaniel Lawrence (1951). A Note on Value Statements. Journal of Philosophy 48 (20):597-607.
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  30.  37
    Jay Lampert (2001). Why is There No Category of the City in Hegel's Aesthetics? British Journal of Aesthetics 41 (3):312-324.
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  31.  13
    Nathaniel M. Lawrence (1953). Single Location, Simple Location and Misplaced Concreteness. Review of Metaphysics 7 (December):225-247.
  32.  19
    T. J. Lawrence (1899). The Tsar's Rescript. International Journal of Ethics 9 (2):137-151.
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  33.  19
    Laurence Lampert (1974). On Heidegger and Historicism. Philosophy and Phenomenological Research 34 (4):586-590.
  34.  11
    Nathaniel Lawrence (1948). Benevolence and Self-Interest. Journal of Philosophy 45 (17):457-463.
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  35.  16
    Jay Lampert (2005). Speed, Impact and Fluidity at the Barrier Between Life and Death. Angelaki 10 (3):145 – 156.
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  36.  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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  37.  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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  38.  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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  39.  1
    Elizabeth Atwood Lawrence & David J. Pittenger (2003). Book Reviews. [REVIEW] Ethics and Behavior 13 (2):203 – 210.
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  40.  1
    Sklar Lawrence (1994). Review. [REVIEW] British Journal for the Philosophy of Science 45 (3):933-934.
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  41. F. Clark Power, Ann Higgins-D'alessandro & Lawrence Kohlberg (1989). Lawrence Kohlberg's Approach to Moral Education. Monograph Collection (Matt - Pseudo).
  42. 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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  43. Kingsley Widmer (1992). Defiant Desire Some Dialectical Legacies of D.H. Lawrence.
     
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  44. Martijn Boven (2012). Jay Lampert, Simultaneity and Delay: A Dialectical Theory of Staggered Time. Radical Philosophy 176:66.
    In Simultaneity and Delay: A Dialectical Theory of Staggered Time, the Canadian philosopher Jay Lampert challenges theories that define time in terms of absolute simultaneity and continuous succession. To counter these theories he introduces an alternative: the dialectic of simultaneity and delay. According to Lampert, this dialectic constitutes a temporal succession that is no longer structured as a continuous line, but that is built out of staggered time-flows and delayed reactions. The bulk of the book consists of an (...)
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  45.  13
    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.  3
    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.  4
    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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  48.  9
    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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  49. Thomas W. Polger (2004). Review of The Mind Incarnate by Lawrence A. Shapiro. [REVIEW] Trends in Cognitive Science 8:394-95.
    To what degree must the brains and bodies of creatures with minds have to be similar to the brains and bodies of human beings? Since the late 1960’s, most philosophers and cognitive scientists have supposed that there a relatively few constraints on what sorts of brains and bodies can realize minds. It is widely believed that minds are multiply realizable. Of course there were always dissenters, and in recent years their grumbling has grown harder to dismiss. In The Mind Incarnate (...)
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  50.  19
    Lawrence S. Moss (2001). Joseph S. Miller Lawrence S. Moss. Studia Logica 68:1-37.
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