Search results for 'Leland, Lindsay' (try it on Scholar)

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  1. Robert P. Multhauf, Edith M. Fox, Leland Anderson, R. Bruce Lindsay & Karl Honaman (1962). Discussion. Isis 53 (1):39-51.
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  2. Robert Bruce Lindsay & Henry Margenau (1957). Foundations of Physics [by] Robert Bruce Lindsay [and] Henry Margenau. Dover Publications.
     
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  3. Friedrich Ueberweg & Thomas Martin Lindsay (1871). System of Logic and History of Logical Doctrines. Tr., with Notes and Appendices, by T.M. Lindsay.
     
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  4.  3
    W. M. Lindsay (1928). Aquilo, the Black Wind. The Classical Review 42 (01):20-.
    Professor Lindsay [Class. Rev. XLII. , p. 20] has drawn attention to a Celtic paralle to Aquilo, the Black Wind . A less remote parallel was found by Salmasius [Plin. Exerc. in Solinum , p. 1258D] in the gloss melatnboros uulturnus, on which he makes the following comment: ‘Glossae nostrae nondum editae: ‘ Septenirio, ΚЄρκίίας, Circius, Χωρupbs, Chaurus. Eaedem Glossae Volturnum Graece exponunt. An Volturnum quasi Volturinum idest nigrum dictum earum putauit auctor? Sed haec expositio conuenit Aquiloni, qui est (...)
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  5. A. D. Lindsay (2014). The Good and the Clever: The Founders' Memorial Lecture, Girton College 1945. Cambridge University Press.
    Originally published in 1945, this book presents the content of the Girton College Founders' Memorial Lecture for that year, which was delivered by A. D. Lindsay. This book will be of value to anyone with an interest in philosophy and the relationship between intelligence and morality.
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  6. James Lindsay (1922). Rosmini, Bonatelli, and Varisco, on Consciousness. Philosophical Review 31 (4):400-404.
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  7. A. E. Taylor, John Adams, P. E. Winter, F. C. S. Schiller, M. L., S. R., J. Waterlow, Francis Jones, B. Russell, E. M. Smith & A. D. Lindsay (1910). New Books. [REVIEW] Mind 19 (75):422-442.
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  8.  1
    Robert Bruce Lindsay (9999). Foundations of Physics. New York, Dover Publications.
  9.  41
    W. M. Lindsay (1914). Obituary. The Classical Review 28 (01):30-31.
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  10. Samuel McCune Lindsay (1902). The Modern Workman and Corporate Control. International Journal of Ethics 12 (2):204-215.
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  11. Melanie K. T. Takarangi, Deryn Strange & D. Stephen Lindsay (2014). Self-Report May Underestimate Trauma Intrusions. Consciousness and Cognition 27:297-305.
  12.  4
    Benjamin K. Bergen, Shane Lindsay, Teenie Matlock & Srini Narayanan (2007). Spatial and Linguistic Aspects of Visual Imagery in Sentence Comprehension. Cognitive Science 31 (5):733-764.
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  13.  3
    Chevan Lindsay, Feminist Perspectivism: A Revised Standpoint Theory.
    The heart of this thesis is an examination into the relevant differences between Nietzsche’s perspectivism and standpoint theory. Briefly, both standpoint theory and perspectivism have been subjected to various charges that dissolve into two major ones, which are worthy of additional scrutiny: the charges of essentialism and incoherence. My overall argument in thesis is that standpoint theory, in spite of recent feminist defense, is still susceptible to these charges, and this proves counterproductive to its aims of combatting marginalization. Moreover, I (...)
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  14.  32
    James Lindsay (1898). Critical Notices. Mind 7 (27):411-419.
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  15.  30
    R. Murray Lindsay, Linda M. Lindsay & V. Bruce Irvine (1996). Instilling Ethical Behavior in Organizations: A Survey of Canadian Companies. [REVIEW] Journal of Business Ethics 15 (4):393 - 407.
    An organization's management control system can play an important role in influencing ethical behavior among employees. In this paper a theoretical framework of control is developed by linking various ethics related control mechanisms reported in the literature to the primary components of a management control system. In addition, the findings of a survey of the Financial Post's Top 1 000 Canadian industrial and service companies are reported. The survey investigated organizations' use of ethical codes of conduct, whistleblowing systems, ethics committees, (...)
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  16.  38
    Ronald A. Lindsay (2009). Oregon's Experience: Evaluating the Record. American Journal of Bioethics 9 (3):19 – 27.
    Prior to passage of the Oregon Death with Dignity Act, opponents of assistance in dying argued that legalization would have serious harmful consequences. Specifically, they argued that the quality and availability of palliative care would decline, that the harms of legalization would affect certain vulnerable groups disproportionately, that legal assisted dying could not be confined to the competent terminally ill who voluntarily request assistance, and that the practice would result in frequent abuses. Data from Oregon's decade-long experience decisively refute the (...)
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  17.  53
    Anne Lindsay (1974). On the Slippery Slope Again. Analysis 35 (1):32 -.
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  18.  48
    R. B. Lindsay (1971). The Concept of Energy and its Early Historical Development. Foundations of Physics 1 (4):383-393.
    The concept of energy, the premier concept of physics and indeed of all science, is here investigated from the standpoint of its early historical origin and the philosophical implications thereof. The fundamental assumption is made that the root of the concept is the notion of invariance or constancy in the midst of change. Salient points in the development of this idea are presented from ancient times up to the publication of Lagrange'sMécanique Analytique (1788).
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  19.  75
    R. B. Lindsay (1937). The Meaning of Simplicity in Physics. Philosophy of Science 4 (2):151-167.
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  20.  6
    Chris Lindsay (2012). Hume and Reid on Newtonianism, Naturalism and Liberty. In Ilya Kasavin (ed.), David Hume and Contemporary Philosophy. Cambridge Scholars Press
    There has been a recent flurry of work comparing and contrasting the respective methodologies of David Hume and his contemporary Thomas Reid. Both writers are explicit in their commitments to a Newtonian methodology. Yet they diverge radically on the issue of human liberty. In this paper I want to unpack the methodological commitments underlying the two different accounts of liberty. How is it that two avowed Newtonians end up diametrically opposed to one another with respect to such a fundamental aspect (...)
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  21.  8
    James M. Lindsay (2009). The Case for a Concert of Democracies. Ethics and International Affairs 23 (1):5-11.
    Over a whole range of challenges, the world is essentially undergoverned. New institutions are needed that recognize how much the world has changed and that mobilize those states most capable of meeting the dangers we confront.
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  22.  15
    James Lindsay (1922). The Realism of Tongiorgi. The Monist 32 (3):466-470.
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  23.  63
    Chris Lindsay (2005). Reid on Scepticism About Agency and the Self. Journal of Scottish Philosophy 3 (1):19-33.
    Maria Alvarez has argued that Thomas Reid’s account of action gives rise to a sceptical worry concerning one’s awareness of one’s own actions. Against this, I argue that Alvarez overstates the sceptical consequences of Reid’s admission that there is room for doubt about the actual causes of bodily movements; rather than generating a serious epistemological problem for his theory, it can be given a more plausible reading that serves to defuse the sceptical worry.
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  24.  14
    James Lindsay (1918). Rationalism and Voluntarism. The Monist 28 (3):433-455.
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  25.  23
    Ronald A. Lindsay (2005). Enhancements and Justice: Problems in Determining the Requirements of Justice in a Genetically Transformed Society. Kennedy Institute of Ethics Journal 15 (1):3-38.
    : There is a concern that genetic engineering will exacerbate existing social divisions and inequalities, especially if only the wealthy can afford genetic enhancements. Accordingly, many argue that justice requires the imposition of constraints on genetic engineering. However, it would be unwise to decide at this time what limits should be imposed in the future. Decision makers currently lack both the theoretical tools and the factual foundation for making sound judgments about the requirements of justice in a genetically transformed society. (...)
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  26.  12
    J. A. Lindsay (1918). The Eugenic and Social Influence of the War. The Eugenics Review 10 (3):133.
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  27.  11
    James Lindsay (1919). The Greatest Problem in Value. The Monist 29 (1):64-95.
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  28.  8
    Wallace M. Lindsay (1888). The Early Italian Declension. The Classical Review 2 (09):273-277.
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  29.  11
    Shane Lindsay & M. Gareth Gaskell (2009). Spaced Learning and the Lexical Integration of Novel Words. In N. A. Taatgen & H. van Rijn (eds.), Proceedings of the 31st Annual Conference of the Cognitive Science Society. 2517--2522.
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  30.  6
    Peter Lindsay (2008). Representing Redskins: The Ethics of Native American Team Names. Journal of the Philosophy of Sport 35 (2):208-224.
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  31.  10
    James Lindsay (1922). The Realism of Tongiorgi. The Monist 32 (3):466-470.
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  32.  4
    W. M. Lindsay (1900). A Supplement to the Apparatus Criticus of Martial. The Classical Review 14 (7):353-355.
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  33.  4
    W. M. Lindsay (1897). Discovery of a Collation of the ‘Codex Turnebi’ of Plautus. The Classical Review 11 (5):246-250.
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  34.  4
    W. M. Lindsay (1912). Obituary. The Classical Review 26 (7):238.
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  35.  4
    Wallace M. Lindsay (1888). The Early Itlian Declension. The Classical Review 2 (5):129-132.
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  36.  6
    Ronald A. Lindsay (2006). Why Should We Be Concerned About Disparate Impact? American Journal of Bioethics 6 (5):23 – 24.
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  37.  9
    W. M. Lindsay (1928). Festus, de Verb. Signif. 284, 30. Classical Quarterly 22 (2):117-118.
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  38.  1
    Ronald A. Lindsay (2002). Should We Impose Quotas? Evaluating the "Disparate Impact" Argument Against Legalization of Assisted Suicide. Journal of Law, Medicine & Ethics 30 (1):6-16.
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  39.  8
    J. A. Lindsay (1912). Lester F. Ward's Philosophisches System der Soziologie. The Eugenics Review 4 (3):315.
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  40.  3
    Robert K. Lindsay (1988). Images and Inference. Cognition 29 (3):229-250.
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  41.  8
    J. A. Lindsay (1917). The Passing of the Great Race, or the Racial Basis of European History. The Eugenics Review 9 (2):139.
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  42.  6
    W. M. Lindsay (1891). Latin Accentuation. The Classical Review 5 (08):373-377.
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  43.  6
    W. M. Lindsay (1896). The MSS. Of the First Eight Plays of Plautus. The Classical Review 10 (07):319-321.
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  44.  11
    James Lindsay (1921). Leibniz on Truth and Being. The Monist 31 (4):512-535.
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  45.  30
    Ronald A. Lindsay (2005). Slaves, Embryos, and Nonhuman Animals: Moral Status and the Limitations of Common Morality Theory. Kennedy Institute of Ethics Journal 15 (4):323-346.
    : Common morality theory must confront apparent counterexamples from the history of morality, such as the widespread acceptance of slavery in prior eras, that suggest core norms have changed over time. A recent defense of common morality theory addresses this problem by drawing a distinction between the content of the norms of the common morality and the range of individuals to whom these norms apply. This distinction is successful in reconciling common morality theory with practices such as slavery, but only (...)
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  46.  7
    J. A. Lindsay (1912). Immunity From Disease Considered in Relation to Eugenics. The Eugenics Review 4 (2):117.
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  47.  7
    James Lindsay (1920). The Logic and Metaphysics of Occam. The Monist 30 (4):521-547.
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  48.  7
    Ronald Lindsay (2004). The Contributions of Jeopardy! To World Philosophy. Philosophy Now 44:52-54.
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  49.  3
    Wendy Heller, Jack B. Nitschke & Dana L. Lindsay (1997). Neuropsychological Correlates of Arousal in Self-Reported Emotion. Cognition and Emotion 11 (4):383-402.
  50.  23
    Chris Lindsay (2015). Reid on Instinctive Exertions and the Spatial Content of Sensations. In Todd Buras & Rebecca Copenhaver (eds.), Thomas Reid on Mind, Knowledge and Value. Oxford University Press 35-51.
    In his last great philosophical essay, 'Of Power', Reid makes the plausible claim that 'our first exertions are instinctive' and made 'without any distinct conception of the event that is to follow'. According to Reid, these instinctive exertions allow us to form beliefs about correlations between exertions and consequential events. Such instinctive exertions also explain the origin of our conception of power. In this paper, I argue that we can use the notion of instinctive exertions to address several objections that (...)
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