Search results for 'Louise Burns' (try it on Scholar)

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  1.  9
    Susan Lollis, Geraldine van Engen, Louise Burns, Katherine Nowack & Hildy Ross (1999). Sibling Socialisation of Moral Orientation: 'Share with Me!' 'No, It's Mine!'. Journal of Moral Education 28 (3):339-357.
    Sibling socialisation of moral orientation was investigated in 40 dual-parent families with two children, aged 2 and 4 years. Of particular interest were: (a) the prevalence of use of care and justice moral orientations by the children during real-life dilemmas with siblings, (b) the ability of the children to combine both care and justice orientations in resolving the dilemmas, and (c) the presence of sex differences in the use of the two orientations. Data consisted of transcripts of sibling interactions during (...)
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  2.  15
    Walter J. Freeman & J. Burns (1996). Societies of Brains: Walter Freeman in Conversation with Jean Burns. Journal of Consciousness Studies 3 (2):172-180.
    [opening paragraph]: Walter Freeman discusses with Jean Burns some of the issues relating to consciousness in his recent book. Burns: To understand consciousness we need know its relationship to the brain, and to do that we need to know how the brain processes information. A lot of people think of brain processing in terms of individual neurons, and you're saying that brain processing should be understood in terms of dynamical states of populations?
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  3.  14
    C. Sampford, J. Louise, S. Blencowe & T. Round, Retrospectivity and the Rule of Law / C. Sampford ; with the Assistance of J. Louise, S. Blencowe, and T. Round.
    Retrospective rule-making has few supporters and many opponents. Defenders of retrospective laws generally do so on the basis that they are a necessary evil in specific or limited circumstances, for example to close tax loopholes, to deal with terrorists or to prosecute fallen tyrants. Yet the reality of retrospective rule making is far more widespread than this, and ranges from ’corrective’ legislation to ’interpretive regulations’ to judicial decision making. The search for a rational justification for retrospective rule-making necessitates a reconsideration (...)
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  4.  2
    C. Delisle Burns (1932). Book Review:Modern Civilization on Trial. C. Delisle Burns. [REVIEW] Ethics 42 (2):213-.
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  5. J. H. Burns (1999). Bibliography of the Writings of JH Burns 1950-1998. History of Political Thought 20:7-20.
     
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  6. Jean E. Burns (2012). The Action of Consciousness and the Uncertainty Principle. Journal of Nonlocality 1 (1).
    The term action of consciousness is used to refer to an influence, such as psychokinesis or free will, that produces an effect on matter that is correlated to mental intention, but not completely determined by physical conditions. Such an action could not conserve energy. But in that case, one wonders why, when highly accurate measurements are done, occasions of non-conserved energy (generated perhaps by unconscious PK) are not detected. A possible explanation is that actions of consciousness take place within the (...)
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  7.  68
    Ann-Louise Shapiro (1997). How Real is the Reality in Documentary Film?Jill Godmilow, in Conversation with Ann-Louise Shapiro. History and Theory 36 (4):80–101.
    Documentary film, in the words of Bill Nichols, is one of the "discourses of sobriety" that include science, economics, politics, and history-discourses that claim to describe the "real," to tell the truth. Yet documentary film, in more obvious ways than does history, straddles the categories of fact and fiction, art and document, entertainment and knowledge. And the visual languages with which it operates have quite different effects than does the written text. In the following interview conducted during the winter of (...)
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  8. Chester R. Burns (ed.) (1977). Legacies in Ethics and Medicine. Science History Publications.
    Burns, C. R. Introduction.--Antiquity: Margalith, D. The ideal doctor as depicted in ancient Hebrew writings. Edelstein, L. The Hippocratic oath. Edelstein, L. The professional ethics of the Greek physician. Michler, M. Medical ethics in Hippocratic bone surgery. Maas, P. L., Oliver, J. H. An ancient poem on the duties of a physician.--The medieval era: Levey, M. Medical deontology in ninth century Islam. Bar-Sela, A., Hoff, H. E. Isaac Israeli's fifty admonitions of the physicians. Rosner, F. The physician's prayer attributed (...)
     
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  9.  9
    J. Louise, Brute Rationality.
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  10. Elizabeth Burns & Michael Lacewing (2004). Essay Writing and Exam Preparation. In Elizabeth Burns & Stephen Law (eds.), Philosophy for AS and A2. Routledge
  11. Jean E. Burns (1996). The Possibility of Empirical Test of Hypotheses About Consciousness. In S. R. Hameroff, A. W. Kaszniak & A. C. Scott (eds.), Towards a Science of Consciousness. MIT Press 739--742.
    The possibility of empirical test is discussed with respect to three issues: (1) What is the ontological relationship between consciousness and the brain/physical world? (2) What physical characteristics are associated with the mind/brain interface? (3) Can consciousness act on the brain independently of any brain process?
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  12. C. Delisle Burns (1915). Occam's Razor. Mind 24 (96):592.
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  13. Jean E. Burns (2010). What Does the Mind Do That the Brain Does Not? In R. L. Amoroso (ed.), The Complementarity of Mind and Body: Fulfilling the Dream of Descartes, Einstein and Eccles. Nova Science
    Two forms of independent action by consciousness have been proposed by various researchers – free will and holistic processing. (Holistic processing contributes to the formation of behavior through the holistic use of brain programs and encoding.) The well-known experiment of Libet et al. (1983) implies that if free will exists, its action must consist of making a selection among alternatives presented by the brain. As discussed herein, this result implies that any physical changes mind can produce in the brain are (...)
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  14.  25
    Lawrence Burns (2007). Gunther Von Hagens' Body Worlds: Selling Beautiful Education. American Journal of Bioethics 7 (4):12 – 23.
    In the BODY WORLDS exhibitions currently touring the United States, Gunther von Hagens displays human cadavers preserved through plastination. Whole bodies are playfully posed and exposed to educate the public. However, the educational aims are ambiguous, and some aspects of the exhibit violate human dignity. In particular, the signature cards attached to the whole-body plastinates that bear the title, the signature of Gunther von Hagens, and the date of creation mark the plastinates as artwork and von Hagens as the artist (...)
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  15. J. H. Burns (1959). Utilitarianism and Democracy. Philosophical Quarterly 9 (35):168-171.
  16.  27
    C. Delisle Burns (1916). Leibniz's Life and Work. The Monist 26 (4):486-503.
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  17. Prue Burns & Jan Schapper (2008). The Ethical Case for Affirmative Action. Journal of Business Ethics 83 (3):369 - 379.
    Affirmative action has been a particularly contentious policy issue that has polarised contributions to the debate. Over recent times in most western countries, support for affirmative action has, however, been largely snuffed out or beaten into retreat and replaced by the concept of ‹diversity management’. Thus, any contemporary study that examines the development of affirmative action would suggest that its opponents have won the battle. Nonetheless, this article argues that because the battle has been won on dubious ethical grounds it (...)
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  18.  84
    Jennie Louise (2004). Relativity of Value and the Consequentialist Umbrella. Philosophical Quarterly 54 (217):518–536.
    Does the real difference between non-consequentialist and consequentialist theories lie in their approach to value? Non-consequentialist theories are thought either to allow a different kind of value (namely, agent-relative value) or to advocate a different response to value ('honouring' rather than 'promoting'). One objection to this idea implies that all normative theories are describable as consequentialist. But then the distinction between honouring and promoting collapses into the distinction between relative and neutral value. A proper description of non-consequentialist theories can only (...)
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  19. Steven Burns & Alice MacLachlan (2004). Getting It: On Jokes and Art. AE: Journal of the Canadian Society of Aesthetics 10.
    “What is appreciation?” is a basic question in the philosophy of art, and the analogy between appreciating a work of art and getting a joke can help us answer it. We first propose a subjective account of aesthetic appreciation (I). Then we consider jokes (II). The difference between getting a joke and not, or what it is to get it right, can often be objectively articulated. Such explanations cannot substitute for the joke itself, and indeed may undermine the very power (...)
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  20.  64
    Teresa McCormack & Patrick Burns (2011). Temporal Information and Children's and Adults' Causal Inferences. Thinking and Reasoning 15 (2):167-196.
    Three experiments examined whether children and adults would use temporal information as a cue to the causal structure of a three-variable system, and also whether their judgements about the effects of interventions on the system would be affected by the temporal properties of the event sequence. Participants were shown a system in which two events B and C occurred either simultaneously (synchronous condition) or in a temporal sequence (sequential condition) following an initial event A. The causal judgements of adults and (...)
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  21.  23
    Michael H. Connors, Bruce D. Burns & Guillermo Campitelli (2011). Expertise in Complex Decision Making: The Role of Search in Chess 70 Years After de Groot. Cognitive Science 35 (8):1567-1579.
    One of the most influential studies in all expertise research is de Groot’s (1946) study of chess players, which suggested that pattern recognition, rather than search, was the key determinant of expertise. Many changes have occurred in the chess world since de Groot’s study, leading some authors to argue that the cognitive mechanisms underlying expertise have also changed. We decided to replicate de Groot’s study to empirically test these claims and to examine whether the trends in the data have changed (...)
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  22.  8
    Scott Burns, Ichiro Kawachi & Austin Sarat (2002). Integrating Law and Social Epidemiology. Journal of Law, Medicine & Ethics 30 (4):510-521.
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  23.  75
    Jennie Louise (2009). I Won't Do It! Self-Prediction, Moral Obligation and Moral Deliberation. Philosophical Studies 146 (3):327 - 348.
    This paper considers the question of whether predictions of wrongdoing are relevant to our moral obligations. After giving an analysis of ‘won’t’ claims (i.e., claims that an agent won’t Φ), the question is separated into two different issues: firstly, whether predictions of wrongdoing affect our objective moral obligations, and secondly, whether self-prediction of wrongdoing can be legitimately used in moral deliberation. I argue for an affirmative answer to both questions, although there are conditions that must be met for self-prediction to (...)
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  24. C. Delisle Burns (1916). William of Ockham on Continuity. Mind 25 (100):506-512.
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  25.  36
    Jonathan Kenneth Burns (2004). An Evolutionary Theory of Schizophrenia: Cortical Connectivity, Metarepresentation, and the Social Brain. Behavioral and Brain Sciences 27 (6):831-855.
    Schizophrenia is a worldwide, prevalent disorder with a multifactorial but highly genetic aetiology. A constant prevalence rate in the face of reduced fecundity has caused some to argue that an evolutionary advantage exists in unaffected relatives. Here, I critique this adaptationist approach, and review – and find wanting – Crow's “speciation” hypothesis. In keeping with available biological and psychological evidence, I propose an alternative theory of the origins of this disorder. Schizophrenia is a disorder of the social brain, and it (...)
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  26.  86
    Elizabeth Burns (2011). Daniel Garber: What Happens After Pascal's Wager: Living Faith and Rational Belief. [REVIEW] Philosophical Quarterly 61 (242):218-220.
  27.  80
    Jennie Louise (forthcoming). Moral Demands and Not Doing the Best One Can. Ethics.
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  28.  16
    David J. Burns, Jeffrey K. Fawcett & John Lanasa (1994). Business Students' Ethical Perceptions of Retail Situations: A Microcultural Comparison. [REVIEW] Journal of Business Ethics 13 (9):667 - 679.
    Due in part to a growing realization of the importance of the role that retailing plays in the marketing channel, and to the increasing numbers of college graduates being employed by retailers, growing attention is being placed on business students'' ethical perceptions of retailing practices. This study continues this focus by examining the ethical perceptions of collegiate business students attending two different universities which likely represent two different microcultures — conservative evangelical Protestant and secular.The results suggest that ethical perceptions may (...)
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  29.  69
    Elizabeth Burns (1997). Iris Murdoch and the Nature of Good. Religious Studies 33 (3):303-313.
    Iris Murdoch's concept of Good is a central feature of her moral theory; in Murdoch's thought, attention to the Good is the primary means of improving our moral conduct. Her view has been criticised on the grounds that the Good is irrelevant to life in this world (Don Cupitt), that the notion of a transcendent, single object of attention is incoherent (Stewart Sutherland), and that we can only understand what goodness is if we see it as an attribute of a (...)
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  30.  34
    Caren A. Frosch, Teresa McCormack, David A. Lagnado & Patrick Burns (2012). Are Causal Structure and Intervention Judgments Inextricably Linked? A Developmental Study. Cognitive Science 36 (2):261-285.
    The application of the formal framework of causal Bayesian Networks to children’s causal learning provides the motivation to examine the link between judgments about the causal structure of a system, and the ability to make inferences about interventions on components of the system. Three experiments examined whether children are able to make correct inferences about interventions on different causal structures. The first two experiments examined whether children’s causal structure and intervention judgments were consistent with one another. In Experiment 1, children (...)
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  31.  98
    J. H. Burns (2005). Happiness and Utility: Jeremy Bentham's Equation. Utilitas 17 (1):46-61.
    Doubts about the origin of Bentham's formula, ‘the greatest happiness of the greatest number’, were resolved by Robert Shackleton thirty years ago. Uncertainty has persisted on at least two points. (1) Why did the phrase largely disappear from Bentham's writing for three or four decades after its appearance in 1776? (2) Is it correct to argue (with David Lyons in 1973) that Bentham's principle is to be differentially interpreted as having sometimes a ‘parochial’ and sometimes a ‘universalist’ bearing? These issues (...)
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  32.  14
    Daniel G. Chase, David J. Burns & Gregory A. Claypool (1997). A Suggested Ethical Framework for Evaluating Corporate Mergers and Acquisitions. Journal of Business Ethics 16 (16):1753-1763.
    The 1980s witnessed a dramatic increase in hostile takeovers in the United States. Proponents argue that well- planned mergers enhance the value of the firm and the value of the firm to society. Critics typically argue that undesired takeovers ultimately harm society due to external costs not borne by the acquiring firm. To be socially responsible, the manager must consider the effects of the merger/acquisition on all stakeholders. Different traditional ethical frameworks for decision making are proposed and reviewed. A model (...)
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  33.  56
    Jennie Louise (2009). Correct Responses and the Priority of the Normative. Ethical Theory and Moral Practice 12 (4):345 - 364.
    The ‘Wrong Kind of Reason’ problem for buck-passing theories (theories which hold that the normative is explanatorily or conceptually prior to the evaluative) is to explain why the existence of pragmatic or strategic reasons for some response to an object does not suffice to ground evaluative claims about that object. The only workable reply seems to be to deny that there are reasons of the ‘wrong kind’ for responses, and to argue that these are really reasons for wanting, trying, or (...)
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  34.  12
    C. Delisle Burns (1922). History and Philosophy. The Monist 32 (3):355-363.
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  35.  55
    Lawrence Burns (2008). Identifying Concrete Ethical Demands in the Face of the Abstract Other: Emmanuel Levinas' Pragmatic Ethics. Philosophy and Social Criticism 34 (3):315-335.
    Critics of Levinas reject the notion that the abstract face of the other can ground ethics and generate specific responsibilities. To the contrary, I argue that the face does ground a practical and pragmatic ethics. Drawing on Levinas' phenomenological analyses of the enjoying subject, I show that the face communicates an imperative to the subject that obligates her or him to repair the concrete context of action in which the subject encounters the other. My elucidation takes very seriously the notion (...)
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  36.  75
    Tom R. Burns (2006). The Sociology of Complex Systems: An Overview of Actor-System-Dynamics Theory. World Futures 62 (6):411 – 440.
    This article illustrates the important scientific role that a systems approach might play within the social sciences and humanities, above all through its contribution to a common language, shared conceptualizations, and theoretical integration in the face of the extreme (and growing) fragmentation among the social sciences (and between the social sciences and the natural sciences). The article outlines a systems theoretic approach, actor-system-dynamics (ASD), whose authors have strived to re-establish systems theorizing in the social sciences (after a period of marginalization (...)
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  37.  21
    Elizabeth Burns (2009). Mark Johnston: Saving God: Religion After Idolatry. [REVIEW] The Philosophers' Magazine 47 (47):110-111.
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  38.  23
    Hobert W. Burns (1962). The Logic of the "Educational Implication. Educational Theory 12 (1):53-63.
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  39.  27
    Linda Burns (1995). Something to Do With Vagueness. Southern Journal of Philosophy 33 (S1):23-47.
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  40.  19
    A. Braunack-Mayer & J. Louise, The Ethics of Community Empowerment: Tensions in Health Promotion Theory and Practice.
    The concepts of community participation, empowerment and capacity building are central tenets of contemporary health promotion theory. They reflect the view that health and well-being are shaped by a wide range of social, economic, political and organisational forces that are outside the control of individuals. Despite its theoretical appeal, the practice of Community Empowerment is ethically contentious and can produce ethical dilemmas for health promotion practitioners. In this paper we relate these dilemmas to theoretical considerations, and argue that the empowerment (...)
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  41.  37
    Linda Burns (1986). Vagueness and Coherence. Synthese 68 (3):487 - 513.
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  42.  10
    M. Sharon Burns (1978). An American Naturalist's God. Thought: A Journal of Philosophy 53 (1):15-26.
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  43.  26
    J. Patout Burns (1988). Augustine on the Origin and Progress of Evil. Journal of Religious Ethics 16 (1):9-27.
    Augustine distinguished apparent evil, conflict and corruption among bodies from true evil, the self-initiated corruption of created spirits. Angels and humans fail to maintain the perfection of knowledge and love given by God and then turn to themselves as the focus of attention and appreciation. The original failures of both demons and humans were neither provoked nor persuaded by any outside bodily or spiritual force: each was an autonomous and self-initiated sin of pride. This fundamental evil underlies and gives rise (...)
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  44.  37
    Timothy Burns (2011). Leo Strauss on the Origins of Hobbes's Natural Science. Review of Metaphysics 64 (4):823-855.
  45.  18
    J. Patout Burns (1994). Reflections Apropos a Recent Commentary on Augustine's Confessions. Augustinian Studies 25:212-215.
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  46. Jean E. Burns (2002). Quantum Fluctuations and the Action of the Mind. Noetic Journal 3 (4):312-317.
    It is shown that if mental influence can change a position or momentum coordinate within the limits of the uncertainty principle, such change, when magnified by a single interaction, is sufficient to order the direction of traveling molecules. Mental influence could initiate an action potential in the brain through this process by using the impact of ordered molecules to open the gates of sodium channels in neuronal membranes. It is shown that about 80 ordered molecules, traveling at thermal velocity in (...)
     
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  47.  60
    Jean E. Burns (2006). The Arrow of Time and the Action of the Mind at the Molecular Level. In Daniel P. Sheehan (ed.), Frontiers of Time. American Inst. Of Physics
    A new event is defined as an intervention in the time reversible dynamical trajectories of particles in a system. New events are then assumed to be quantum fluctuations in the spatial and momentum coordinates, and mental action is assumed to work by ordering such fluctuations. It is shown that when the cumulative values of such fluctuations in a mean free path of a molecule are magnified by molecular interaction at the end of that path, the momentum of a molecule can (...)
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  48.  43
    Anthony Burns (2011). Conceptual History and the Philosophy of the Later Wittgenstein: A Critique of Quentin Skinners Contextualist Method. Journal of the Philosophy of History 5 (1):54-83.
    Although first published in 1969, the methodological views advanced in Quentin Skinner's “Meaning and Understanding in the History of Ideas” remain relevant today. In his article Skinner suggests that it would be inappropriate to even attempt to write the history of any idea or concept. In support of this view, Skinner advances two arguments, one derived from the philosophy of the later Wittgenstein and the other from that of J. L. Austin. In this paper I focus on the first of (...)
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  49.  16
    Tom R. Burns (1998). The Social Construction of Consciousness, Part 2: Individual Selves, Self-Awareness, and Reflectivity. Journal of Consciousness Studies 5 (2):166-184.
  50.  4
    Sevgi Aral, Scott Burns & Clifford Shearing (2002). Health and the Governance of Security: A Tale of Two Systems. Journal of Law, Medicine & Ethics 30 (4):632-643.
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