Search results for 'Leigh Binford' (try it on Scholar)

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  1.  14
    Leigh Binford (2005). Holloway's Marxism. Historical Materialism 13 (4):251-263.
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  2. Marian Hobson, J. T. A. Leigh, Robert Wokler & R. A. Leigh (1992). Rousseau & the Eighteenth Century Essays in Memory of R. A. Leigh. Monograph Collection (Matt - Pseudo).
     
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  3.  14
    Graham E. Leigh (2013). A Proof-Theoretic Account of Classical Principles of Truth. Annals of Pure and Applied Logic 164 (10):1009-1024.
    This paper explores the interface between principles of self-applicable truth and classical logic. To this end, the proof-theoretic strength of a number of axiomatic theories of truth over intuitionistic logic is determined. The theories considered correspond to the maximal consistent collections of fifteen truth-theoretic principles as isolated in Leigh and Rathjen.
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  4. R. A. Leigh (1990). Unsolved Problems in the Bibliography of J.-J. Rousseau. Cambridge ;Cambridge University Press.
    Philosophers and historians of the French Revolution have seen Rousseau's influence as the decisive link between the doctrines of the Enlightenment and the practice of its revolutionary disciples. Professor Leigh here addresses the bibliographical foundations of that question, without which all attempts to settle it in the past have lacked authority. Introducing the most advanced techniques to identify variant and pirate editions of Rousseau's writings, he establishes that there were at least 28 separate imprints and an additional 12 reprints (...)
     
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  5.  16
    Graham E. Leigh & Carlo Nicolai (2013). Axiomatic Truth, Syntax and Metatheoretic Reasoning. Review of Symbolic Logic 6 (4):613-636.
    Following recent developments in the literature on axiomatic theories of truth, we investigate an alternative to the widespread habit of formalizing the syntax of the object-language into the object-language itself. We first argue for the proposed revision, elaborating philosophical evidences in favor of it. Secondly, we present a general framework for axiomatic theories of truth with theories of syntax. Different choices of the object theory O will be considered. Moreover, some strengthenings of these theories will be introduced: we will consider (...)
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  6.  21
    Leon Horsten, Graham E. Leigh, Hannes Leitgeb & Philip Welch (2012). Revision Revisited. Review of Symbolic Logic 5 (4):642-664.
    This article explores ways in which the Revision Theory of Truth can be expressed in the object language. In particular, we investigate the extent to which semantic deficiency, stable truth, and nearly stable truth can be so expressed, and we study different axiomatic systems for the Revision Theory of Truth.
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  7. Rex Ahdar & Ian Leigh (2005). Religious Freedom in the Liberal State. OUP Oxford.
    There is a growing recognition of the challenge that religions pose for pluralist, multicultural democracies. 'Fundamentalist' beliefs and practices test the limits of religious freedom, and seem to contradict the very basis on which liberal states protect religious liberty. Religions, moreover, are often associated with intolerance and persecution, yet insist upon religious liberty for themselves. This book inverts these stereotypes by presenting a sustained critique of how religious liberty ought to be understood in liberal legal systems and develops an alternative, (...)
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  8.  10
    Graham Emil Leigh & Michael Rathjen (2010). An Ordinal Analysis for Theories of Self-Referential Truth. Archive for Mathematical Logic 49 (2):213-247.
    The first attempt at a systematic approach to axiomatic theories of truth was undertaken by Friedman and Sheard (Ann Pure Appl Log 33:1–21, 1987). There twelve principles consisting of axioms, axiom schemata and rules of inference, each embodying a reasonable property of truth were isolated for study. Working with a base theory of truth conservative over PA, Friedman and Sheard raised the following questions. Which subsets of the Optional Axioms are consistent over the base theory? What are the proof-theoretic strengths (...)
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  9.  6
    Jennifer Leigh & Sandra Waddock (2006). The Emergence of Total Responsibility Management Systems: J. Sainsbury's (Plc) Voluntary Responsibility Management Systems for Global Food Retail Supply Chains. Business and Society Review 111 (4):409-426.
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  10.  50
    Fiona Leigh (2012). Modes of Being at Sophist 255c-E. Phronesis 57 (1):1-28.
    Abstract I argue for a new interpretation of the argument for the non-identity of Being and Difference at Sophist 255c-e, which turns on a distinction between modes of being a property. Though indebted to Frede (1967), the distinction differs from his in an important respect: What distinguishes the modes is not the subject's relation to itself or to something numerically distinct, but whether it constitutes or conforms to the specification of some property. Thus my view, but not his, allows self-participation (...)
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  11.  28
    Graham Emil Leigh (2010). Five Papers on Axiomatic Theories of Truth. Bulletin of Symbolic Logic 16 (3):424-428.
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  12.  22
    Fiona Leigh (2010). Being and Power in Plato's Sophist. Apeiron 43 (1):63-85.
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  13.  33
    Ian Leigh (2011). Damned If They Do, Damned If They Don't: The European Court of Human Rights and the Protection of Religion From Attack. Res Publica 17 (1):55-73.
    The approach of the European Court of Human Rights to cases of religiously offensive expression is inconsistent and unsatisfactory. A critical analysis of the Court’s jurisprudence on blasphemy, religious insult and religious hatred identifies three problems with its approach in this field. These are: the embellishment and over-emphasis of freedom of religion, the use of the margin of appreciation and the devaluing of some forms of offensive speech. Nevertheless, it is possible to defend a more coherent approach to the limitation (...)
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  14.  10
    Graham E. Leigh & Michael Rathjen (2012). The Friedman—Sheard Programme in Intuitionistic Logic. Journal of Symbolic Logic 77 (3):777-806.
    This paper compares the roles classical and intuitionistic logic play in restricting the free use of truth principles in arithmetic. We consider fifteen of the most commonly used axiomatic principles of truth and classify every subset of them as either consistent or inconsistent over a weak purely intuitionistic theory of truth.
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  15. Dawn Elm, Ellen Kennedy & Leigh Leigh (2001). Determinants of Moral Reasoning: Sex Role Orientation, Gender, and Academic Factors. Business and Society 40 (3):241-265.
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  16.  5
    Peter Leigh (2005). The Ecological Crisis, the Human Condition, and Community-Based Restoration as an Instrument for its Cure. Ethics in Science and Environmental Politics 2005:3-15.
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  17.  11
    Robert D. Leigh (1923). Social Change. With Respect to Culture and Original Nature. [REVIEW] Journal of Philosophy 20 (19):526-529.
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  18.  4
    Vivien Leigh (1972). Self-Dual Sets of Unary and Binary Connectives for the 3-Valued Propositional Calculus. Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 18 (13-15):201-204.
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  19.  44
    Fiona Leigh (2007). Platonic Dialogue, Maieutic Method and Critical Thinking. Journal of Philosophy of Education 41 (3):309–323.
    In this paper I offer a reading of one of Plato's later works, the Sophist, that reveals it to be informed by principles comparable on the face of it with those that have emerged recently in the field of critical thinking. As a development of the famous Socratic method of his teacher, I argue, Plato deployed his own pedagogical method, a ‘mid‐wifely’ or ‘maieutic’ method, in the Sophist. In contrast to the Socratic method, the sole aim of this method is (...)
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  20.  14
    David J. Leigh, Mervyn Nicholson, Raymond Welch & Tom Krettek (1999). Intimations of Ultimacy in Major British Gothic Novels. Ultimate Reality and Meaning 22 (1):24-44.
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  21.  8
    Egbert Leigh (1993). A Péguy Special Issue? The Chesterton Review 19 (4):581-581.
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  22.  7
    Egbert Leigh (2005). The Importance of Our Jewish Heritage. The Chesterton Review 31 (1/2):249-250.
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  23. Fiona Leigh (2008). The Copula and Semantic Continuity in Plato's Sophist. Oxford Studies in Ancient Philosophy 34 (Summer):105-121.
     
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  24.  6
    Egbert Leigh (2008). On Tolkien's Sense of Landscape and Other Matters. The Chesterton Review 34 (1-2):411-411.
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  25.  6
    Keping Chen, John McAneney, Russell Blong, Roy Leigh, Laraine Hunter & Christina Magill (2004). Defining Area at Risk and its Effect in Catastrophe Loss Estimation: A Dasymetric Mapping Approach. In Antoine Bailly & Lay James Gibson (eds.), Applied Geography. Kluwer Academic Publishers 97-117.
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  26.  4
    W. W. How & H. D. Leigh (1896). The Battles of the Trebia and Lake Trasimene.—A Reply to Mr. Grundy. The Classical Review 10 (08):399-400.
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  27.  8
    Matthew Leigh (2006). Roman Tragedy: Theatre to Theatricality. American Journal of Philology 127 (1):149-152.
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  28.  10
    Dominic Leigh (2011). An Equidistant Memory? The Liberal Democrats and Their Relationship with the Two Main Political Parties in Britain. Polis 5.
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  29.  14
    Fiona Leigh (2012). Restless Forms and Changeless Causes. Proceedings of the Aristotelian Society 112 (2pt2):239-261.
    It is widely held that in Plato's Sophist, Forms rest or change or both. The received opinion is, however, false—or so I will argue. There is no direct support for it in the text and several passages tell against it. I will further argue that, contrary to the view of some scholars, Plato did not in this dialogue advocate a kind of change recognizable as 'Cambridge change', as applicable to his Forms. The reason that Forms neither change nor rest is (...)
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  30.  14
    David J. Leigh (1985). Augustine's Confessions as a Circular Journey. Thought: A Journal of Philosophy 60 (1):73-88.
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  31.  1
    Matthew Leigh (1998). Sophocles at Patavium (Fr. 137 Radt). Journal of Hellenic Studies 118:82-100.
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  32.  4
    Egbert G. Leigh (1999). Christian Reunion and Jewish-Christian Dialogue. The Chesterton Review 25 (4):562-562.
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  33.  20
    Egbert Giles Leigh (1998). Seyyed Hossein Nasr, Religion and the Order of Nature. International Journal for Philosophy of Religion 44 (2):124-126.
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  34.  4
    Davis J. Leigh (2013). Suffering and the Sacred in Flannery O'Connors Short Stories. Renascence 65 (5):365-379.
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  35. Lewis Roberts Binford (1983). Working at Archaeology. Academic Press.
  36.  5
    James A. Leigh (1978). Deleuze, Nietzsche and the Eternal Return. Philosophy Today 22 (3):206-223.
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  37.  6
    David J. Leigh (1981). Politics and Perspective In. The Chesterton Review 7 (4):329-336.
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  38.  12
    Matthew Leigh (1998). G. Reggi (ed.): Aspetti della poesia epica latina. Atti del corso d'aggiornamento per docenti di latino e greco del Canton Ticino, Lugano 1993 (Attualità e studi). Pp. 289. Lugano: Edizioni universitarie della Svizzera italiana, 1995. Paper, Sw. frs. 40. ISBN: 88-7795-101-. [REVIEW] The Classical Review 48 (01):191-192.
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  39.  4
    Michael Loeb & John R. Binford (1970). Examination of Some Factors Influencing Performance on an Auditory Monitoring Task with One Signal Per Session. Journal of Experimental Psychology 83 (1p1):40.
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  40.  2
    David J. Leigh (1976). Chesterton and Modern Drama. Renascence 28 (4):171-180.
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  41.  7
    Robert Leigh (2012). (M.) Streijger, (P.J.J.M.) Bakker and (J.M.M.H.) Thijssen Eds. John Buridan: Quaestiones Super Libros De Generatione Et Corruptione Aristotelis. A Critical Edition with an Introduction (History of Science and Medicine Library 17). Leiden: Brill, 2010. Pp. 270. €99. 9789004185043. [REVIEW] Journal of Hellenic Studies 132 (1):273-274.
  42.  1
    Shawna Leigh (2015). Monumental Fountains. J. Richard Water for the City, Fountains for the People. Monumental Fountains in the Roman East. An Archaeological Study of Water Management. Pp. XVI + 307, Ills, Maps. Turnhout: Brepols, 2012. Paper. Isbn: 978-2-503-53449-7. [REVIEW] The Classical Review 65 (1):268-270.
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  43.  9
    Matthew Leigh (1997). Ovid, Heroides 6.1–2. Classical Quarterly 47 (02):605-.
    It is a characteristic of Ovid's Heroides for each epistle implicitly to establish the dramatic time, context and motive for its composition by the particular heroine to whom it is attributed. In this way the poet is able to exploit the tension between the heroine's inevitably circumscribed awareness of the development of her story and the superior information which can be deployed by a reader acquainted with the mythical tradition or master-text which dictates what is actually going to follow: Penelope (...)
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  44.  7
    Matthew Leigh (1999). G. Brugnoli, F. Stok (edd.): Pompei Exitus. Variazioni sul tema dall'antichità alla controriforma . Pp. 255. Pisa: Edizioni ETS, 1996. Paper, L. 30,000. ISBN: 88-7741-913-X. [REVIEW] The Classical Review 49 (02):580-.
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  45.  1
    Janis Leigh & Veanne N. Anderson (2013). Secure Attachment and Autonomy Orientation May Foster Mindfulness. Contemporary Buddhism 14 (2):265-283.
  46.  1
    Matthew Leigh (2013). Tacitus, Annals 1.1.1 and Aristotle. Classical Quarterly 63 (1):452-454.
    The first sentence of the Annals reads urbem Romam a principio reges habuere. Commentators observe the echo of Sallust, Catiline 6.1 urbem Romam, sicuti ego accepi, condidere atque habuere initio Troiani, and of Claudius, ILS 212 quondam reges hanc tenuere urbem. In a stimulating recent contribution David Levene also compares the first sentence of Justinus' Epitome of the Histories of Pompeius Trogus: principio rerum gentium nationumque imperium penes reges erat. A fourth potential model may now be taken into consideration: Ἀθηναῖοι (...)
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  47.  2
    Fiona Leigh (2012). Brill Online Books and Journals. Phronesis 57 (1).
  48.  6
    Matthew Leigh (2010). Forms of Exile in the Rudens of Plautus. Classical Quarterly 60 (01):110-.
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  49.  1
    Egbert Leigh (1995). Saint Gilbert? A Non-Catholic View. The Chesterton Review 21 (3):421-421.
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  50.  1
    Dj Leigh (1985). The Structures of Greene's The Honorary Consul. Renascence 38 (1):13-24.
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