Search results for 'Lucas A. Keefer' (try it on Scholar)

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Profile: Lucas A. Keefer (University of Dayton)
  1. John Lucas (2003). Lucas Against Mechanism: A Rejoinder. Etica E Politica 5 (1):1.
    Coder’s argument is very similar to Lewis’ one: he maintains that some human beings are not able to follow Gödel’s theorem, so Lucas’ argument cannot show that their minds are not machines. The answer of Lucas is that one proposed against Lewis’ criticism, that is that Mechanism makes a universal claim and so a single counter-example – a single mind producing a singe truth not recognizable by any machine – is a disproof for it.
     
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  2. J. R. Lucas (1973). ‘Because You Are a Woman’: J. R. Lucas. Philosophy 48 (184):161-171.
    Plato was the first feminist. In the Republic he puts forward the view that women are just the same as men, only not quite so good. It is a view which has often been expressed in recent years, and generates strong passions. Some of these have deep biological origins, which a philosopher can only hope to recognize and not to assuage. But much of the heat engendered is due to unnecessary friction between views which are certainly compatible and probably correct. (...)
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  3. J. R. Lucas (1993). A Mind of One's Own: J. R. Lucas. Philosophy 68 (266):457-471.
    Whatever good or ill it did to Guy Fawkes, his resuscitation at the hands of Bernard Williams has, by any utilitarian reckoning, been a Good Thing. A casual glance at the literature that has accumulated over the past thirty-five years leaves no doubt that the topic has been reduplicated many times over, to the great enjoyment of undergraduates, who have been able to write science fiction under the guise of essays in the Philosophy of Mind, and of dons, who in (...)
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  4.  26
    Billy Joe Lucas (2002). Logical Constructivism, Modal Logic, and Metaphysics: A Reply to Professor Pruss' ``Professor Lucas' Second Epistemic Way''. [REVIEW] International Journal for Philosophy of Religion 52 (3):143-157.
  5.  12
    John R. Lucas (1984). Lucas Against Mechanism II: A Rejoinder. Canadian Journal of Philosophy 14 (June):189-91.
  6.  11
    J. R. Lucas (1984). Lucas, Godel and Astaire: A Rejoinder. Philosophical Quarterly 34 (137):507-508.
  7. Richard Lucas (1717). Humane Life: Or, a Second Part of the Enquiry After Happiness, by the Author of Practical Christianity. By R. Lucas.
     
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  8. Richard Lucas (1717). Religious Perfection: Or, a 3rd Part of the Enquiry After Happiness, by the Author of Practical Christianity. By R. Lucas.
     
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  9. Mark J. Landau, Noelle M. Nelson & Lucas A. Keefer (2015). Divergent Effects of Metaphoric Company Logos: Do They Convey What the Company Does or What I Need? Metaphor and Symbol 30 (4):314-338.
    Many corporate logos use pictorial metaphors to influence consumer attitudes. Priming concrete concepts—by means of logo exposure or other procedures—changes attitudes toward dissimilar abstract targets in metaphor-consistent ways. It is assumed, however, that observers apply a logo’s metaphor externally to interpret the company and its service. This research examined the possibility that observers may instead apply that metaphor internally to interpret their current condition and hence their need for the company’s service. We hypothesized that the same logo can have divergent (...)
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  10.  30
    Lucas A. Keefer (2011). Others in Mind: Social Origins of Self-Consciousness. Philosophical Psychology 24 (2):287-290.
  11. J. R. Lucas (1996). Minds, Machines, and Gödel: A Retrospect. In P. J. R. Millican & A. Clark (eds.), Etica E Politica. Clarendon Press 1.
    In this paper Lucas comes back to Gödelian argument against Mecanism to clarify some points. First of all, he explains his use of Gödel’s theorem instead of Turing’s theorem, showing how Gödel’ theorem, but not Turing’s theorem, raises questions concerning truth and reasoning that bear on the nature of mind and how Turing’s theorem suggests that there is something that cannot be done by any computers but not that it can be done by human minds. He considers moreover how (...)
     
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  12. John Lucas (2003). A Simple Exposition Of Gödel's Theorem. Etica E Politica 5 (1):1.
    Lucas introduces this paper by an account of how he began to be interested to questions about Materialism and Mechanism. Then he suggests a simple version of the Incompleteness theorem of Gödel, showing how this theorem proposes a version of the Epimenides’ paradox able to avoid the circularity of this paradox by means of the possibility to express meta-mathematics in terms of arithmetical propositions and by substituting questions concerning truth by questions concerning provability.
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  13. John Lucas (2003). This Gödel is Killing Me: A Rejoinder. Etica E Politica 5 (1):1.
    Hutton asserts that Lucas’ use of Gödel’s theorem against Mechanism is incorrect because of the impossibility to assume human minds’ consistency: he tries to show that there is a non-zero probability of a mind’s embracing mutually inconsistent propositions; moreover Hutton maintains that the request of human minds’ consistency is a request of infallibility. Lucas replies that the mistake of Hutton’s argument consists in his assigning probabilities to a mind’s accepting any proposition without considering what that mind has done (...)
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  14.  1
    A. M. Lucas & Kenneth Tobin (1987). Problems with “Control of Variables” as a Process Skill. Science Education 71 (5):685-690.
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  15.  19
    John R. Lucas (1976). This Godel is Killing Me: A Rejoinder. Philosophia 6 (March):145-8.
  16.  6
    John R. Lucas (1994). A View of One's Own (Conscious Machines). Philosophical Transactions of the Royal Society, Series A 349:147-52.
    Two questions are distinguished: how to program a machine so that it behaves in a manner that would lead us to ascribe consciousness to it; and what is involved in saying that something is conscious. The distinction can be seen in cases where anaesthetics have failed to work on patients temporarily paralysed.
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  17. Tim Thornton & Peter Lucas (2011). On the Very Idea of a Recovery Model for Mental Health. Journal of Medical Ethics 37 (1):24-28.
    The recovery model has been put forward as a rival to the biomedical model in mental healthcare. It has also been invoked in debate about public policy for individual and community mental health and the broader goal of social inclusion. But this broader use threatens its status as a genuine model, distinct from others such as the biomedical model. This paper sets out to articulate, although not to defend, a distinct recovery model based on the idea that mental health is (...)
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  18.  13
    Matthewg Keefer & Kevin D. Ashley (2001). Case-Based Approaches to Professional Ethics: A Systematic Comparison of Students' and Ethicists' Moral Reasoning. Journal of Moral Education 30 (4):377-398.
    This article provides a systematic analysis of the cognitive processes required for acquiring skill in practical ethical reasoning in a professional domain. We undertook this NSF-supported research project in part to study relationships between case-based instruction in professional ethics and cognitive analyses of ethical reasoning strategies. Using a web-based experimental design, we report striking differences in the students' and ethicists' use of knowledge and reasoning. Virtually all of the ethicists and some students' protocols made significant use of specialized professional knowledge (...)
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  19.  23
    J. R. Lucas, Wilberforce and Huxley: A Legendary Encounter.
    The legend of the encounter between Wilberforce and Huxley is well established. Almost every scientist knows, and every viewer of the BBC's recent programme on Darwin was shown,* how Samuel Wilberforce, bishop of Oxford, attempted to pour scorn on Darwin's Origin of Species at a meeting of the British Association in Oxford on 30 June 1860, and had the tables turned on him by T. H. Huxley. In this memorable encounter Huxley's simple scientific sincerity humbled the prelatical insolence and clerical (...)
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  20.  5
    Matthew Wilks Keefer (2006). A Critical Comparison of Classical and Domain Theory: Some Implications for Character Education. Journal of Moral Education 35 (3):369-386.
    Contemporary approaches to moral education are influenced by the ?domain theory? approach to understanding moral development (Turiel, 1983; 1998; Nucci, 2001). Domain theory holds there are distinct conventional, personal and moral domains; each constituting a cognitive ?structured?whole? with its own normative source and sphere of influence. One of the strengths of domain theory is that separating convention from morality and distinguishing morality from self?interest provides a conceptual critique of both conventional values and the pursuit of self?interest. Relying on the work (...)
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  21.  92
    John R. Lucas (1967). Human and Machine Logic: A Rejoinder. British Journal for the Philosophy of Science 19 (August):155-6.
    We can imagine a human operator playing a game of one-upmanship against a programmed computer. If the program is Fn, the human operator can print the theorem Gn, which the programmed computer, or, if you prefer, the program, would never print, if it is consistent. This is true for each whole number n, but the victory is a hollow one since a second computer, loaded with program C, could put the human operator out of a job.... It is useless for (...)
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  22.  2
    Lucken Bueno Lucas & Passos (2015). Filosofia dos valores: uma compreensão histórico-epistemológica da ciência axiológica // Philosophy of values : a historical-epistemological understanding of axiological science. Conjectura: Filosofia E Educação 20 (3):123-160.
    Normal 0 21 false false false MicrosoftInternetExplorer4 Este artigo tem como objetivo apresentar uma síntese histórico-epistemológica da axiologia ou filosofia dos valores, a partir de estudos desenvolvidos nas últimas décadas. São abordados assuntos como a ontologia dos valores, por meio de uma explicação fenomenológica, as controvérsias e particularidades das correntes objetivista e subjetivista da tradição axiológica, as características dos valores e problemas recentes da ciência axiológica. Com base nas teorizações estudadas e ao longo da exposição das ideias, propõe-se uma análise (...)
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  23.  64
    John R. Lucas (1968). Satan Stultified: A Rejoinder to Paul Benacerraf. The Monist 52 (1):145-58.
    The argument is a dialectical one. It is not a direct proof that the mind is something more than a machine, but a schema of disproof for any particular version of mechanism that may be put forward. If the mechanist maintains any specific thesis, I show that [146] a contradiction ensues. But only if. It depends on the mechanist making the first move and putting forward his claim for inspection. I do not think Benacerraf has quite taken the point. He (...)
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  24.  32
    Sheri Lucas (2005). A Defense of the Feminist-Vegetarian Connection. Hypatia 20 (1):150-177.
    : Kathryn Paxton George's recent publication, Animal, Vegetable, or Woman? (2000), is the culmination of more than a decade's work and encompasses standard and original arguments against the feminist-vegetarian connection. This paper demonstrates that George's key arguments are deeply flawed, antithetical to basic feminist commitments, and beg the question against fundamental aspects of the debate. Those who do not accept the feminist-vegetarian connection should rethink their position or offer a non-question-begging defense of it.
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  25.  6
    J. R. Lucas (2009). A Mind of One's Own. Philosophy 68 (266):457-.
    Whatever good or ill it did to Guy Fawkes, his resuscitation at the hands of Bernard Williams has, by any utilitarian reckoning, been a Good Thing. A casual glance at the literature that has accumulated over the past thirty five years leaves no doubt that the topic has been reduplicated many times over, to the great enjoyment of undergraduates, who have been able to write science fiction under the guise of essays in the Philosophy of Mind, and of dons, who (...)
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  26. J. R. Lucas, The Responsibilities of a Businessman.
    MANY thinkers deny the possibility of businessmen having responsibilities or ethical obligations. A businessman has no alternative, in view of the competition of the market-place, to do anything other than buy at the cheapest and sell at the dearest price he can. In any case, it would be irrational-if, indeed, it were possible-not to do so. Admittedly, there is a framework of law within which he has to operate, but that is all, and so long as he keeps the law (...)
     
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  27.  23
    J. R. Lucas, Restoration of Man: A Lecture Given in Durham on Thursday October 22nd, 1992.
    In Epiphany Term, 1942, C.S. Lewis delivered the Riddell Memorial Lectures in the Physics Lecture Theatre, King's College, Newcastle, which was then a constituent college of the University of Durham. The Riddell Memorial Lectures were founded in 1928 in memory of Sir John Buchanan Riddell of Hepple, onetime High Sheriff of Northumberland, who had died in 1924. His son, Sir Walter, was, like his father, a devout Christian, active throughout his life in public affairs. He was Fellow, and subsequently Principal, (...)
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  28.  23
    Michael Davis & Matthew W. Keefer (2013). Getting Started: Helping a New Profession Develop an Ethics Program. Science and Engineering Ethics 19 (1):259-264.
    Both of us have been involved with helping professions, especially new scientific or technological professions, develop ethics programs—for undergraduates, graduates, and practitioners. By “ethics program”, we mean any strategy for teaching ethics, including developing materials. Our purpose here is to generalize from that experience to identify the chief elements needed to get an ethics program started in a new profession. We are focusing on new professions for two reasons. First, all the older professions, both in the US and in most (...)
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  29.  18
    Scott C. Lucas (2011). “Perhaps You Only Kissed Her?”: A Contrapuntal Reading of the Penalties for Illicit Sex in the Sunni Hadith Literature. Journal of Religious Ethics 39 (3):399-415.
    The goal of this essay is to illustrate how Ebrahim Moosa's method of “contrapuntal reading” can be applied fruitfully to the Sunni hadith literature. My case study is the set of penalties (hudud) for illicit sex, which include flogging, stoning, and banishment. I propose a fresh reading of these sacred texts that brings to the fore the ethical dimension of Prophet Muhammad's conduct, especially his strong reluctance to apply these measures. I conclude by identifying four ethical problems that the stoning (...)
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  30.  7
    Kristen Lucas, Dongjing Kang & Zhou Li (2013). Workplace Dignity in a Total Institution: Examining the Experiences of Foxconn's Migrant Workforce. [REVIEW] Journal of Business Ethics 114 (1):91-106.
    In 2010, a cluster of suicides at the electronics manufacturing giant Foxconn Technology Group sparked worldwide outcry about working conditions at its factories in China. Within a few short months, 14 young migrant workers jumped to their deaths from buildings on the Foxconn campus, an all-encompassing compound where they had worked, eaten, and slept. Even though the language of workplace dignity was invoked in official responses from Foxconn and its business partner Apple, neither of these parties directly examined workers’ dignity (...)
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  31.  13
    J. R. Lucas, The M.A.
    Critics of Oxbridge take unkindly to our M.A. When I had to fill in one of those innumerable time-wasting forms to show how unqualified I was to hold an academic post, I was specifically instructed to describe myself as a B.A., which I was proud to do, since our B.A. is our best degree (everything in Oxford being the opposite of what it seems). But the real equivalent of a mediaeval M.A. is a modern D.Phil, with every academic wanting to (...)
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  32.  1
    Harry Daniels, Norman Lucas, Michael Totterdell & Olga Fomina (1995). Humanisation in Russian Education: A Transition Between State Determinism and Individualism. Educational Studies 21 (1):29-39.
    This article is concerned with the development of humanisation in contemporary Russian education where it is regarded as a key factor influencing social change in the country. The authors draw on the proceedings of a seminar held in Moscow in 1994 concerned with the future of Russian education. Through an analysis of past Russian educational development and related psychological theory an argument is developed which suggests that present trends owe more than may be expected to the past. The concept of (...)
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  33.  7
    J. R. Lucas, A View of One's Own.
    Two questions are distinguished: how to program a machine so that it behaves in a manner that would lead us to ascribe consciousness to it; and what is involved in saying that something is conscious. The distinction can be seen in cases where anaesthetics have failed to work on patients temporarily paralysed.
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  34.  3
    T. Lucas (2008). Implementing the Mental Capacity Act and the Code of Practice – a Developing Scenario. Clinical Ethics 3 (2):63-68.
    This article sets out a scenario highlighting some of the issues to be faced by NHS hospitals when dealing with patients who may require treatment under the Mental Capacity Act 2005. The article sets out matters to consider when dealing with patients in A&E, assessments of best interests, emergency treatment, lasting powers of attorney and transferring patients to nursing homes. All of these matters come under the remit of the Act.
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  35.  1
    Matthew Wilks Keefer (1996). Distinguishing Practical and Theoretical Reasoning: A Critique of Deanna Kuhn's Theory of Informal Argument. Informal Logic 18 (1).
    Deanna Kuhn's theory of informal argumentation (1991) evaluates arguments according to a theory/evidence model where subjects first articulate a theory and then must provide critical testing of alternatives on the basis of evidence. Using this model, Kuhn reports that many subjects fail to supply adequate evidence for their 'theories' and are often unable or unwilling to generate alternatives. In this paper an account of practical reasoning is provided that suggests an alternate interpretation for Kuhn's subjects' poor perfonnance. It is argued (...)
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  36.  2
    J. R. Lucas (1984). Towards a Theory of Taxation. Social Philosophy and Policy 2 (1):161.
    “Towards a Theory of Taxation” is a proper theme for an Englishman to take when giving a paper in America. After all it was from the absence of such a theory that the United States derived its existence. The Colonists felt strongly that there should be no taxation without representation, and George III was unable to explain to them convincingly why they should contribute to the cost of their defense. Since that time, understanding has not advanced much. In Britain we (...)
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  37. J. R. Lucas (1977). Against Equality Again: J. R. Lucas. Philosophy 52 (201):255-280.
    Equality in the present age has become an idol, in much the same way as property was in the age of Locke. Many people worship it, and think that it provides the key to the proper understanding of politics, and that on it alone can a genuinely just society be reconstructed. This is a mistake. Although, like property, it is a useful concept, and although, like property, there are occasions when we want to have it in practice, it is not (...)
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  38. John R. Lucas (1970). Mechanism: A Rejoinder. Philosophy 45 (April):149-51.
    PROFESSOR LEWIS 1 and Professor Coder 2 criticize my use of Gödel's theorem to refute Mechanism. 3 Their criticisms are valuable. In order to meet them I need to show more clearly both what the tactic of my argument is at one crucial point and the general aim of the whole manoeuvre.
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  39.  6
    Kristen Lucas & Jeremy P. Fyke (2014). Euphemisms and Ethics: A Language-Centered Analysis of Penn State’s Sexual Abuse Scandal. Journal of Business Ethics 122 (4):551-569.
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  40. J. R. Lucas (1973). A Treatise on Time and Space. [London]Methuen.
     
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  41. Richard Lucas & Nyree Mason (2008). A Survey of Ethics and Regulation Within the ICT Industry in Australia: Ethics Education. Journal of Information, Communication and Ethics in Society 6 (4):349-363.
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  42.  12
    Joseph Lucas & Charles W. Lucas Jr (2002). A Physical Model for Atoms and Nuclei—Part 1. Foundations of Science 5 (1):1-7.
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  43.  30
    D. W. Lucas (1959). The Poetics Gerald F. Else: Aristotle's Poetics: The Argument. Pp. Xiv+670. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1957. Cloth, 84s. Aristotle On Poetry and Style. Translated with an Introduction by G. M. A. Grube. (Library of Liberal Arts, No. 68.) Pp. Xxxii+110. New York: Liberal Arts Press, 1958. Paper, 80 Cents. [REVIEW] The Classical Review 9 (03):252-255.
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  44. Peter Lucas, Paul Constantino, Bernard Wood & Brian Lawn (2008). Dental Enamel as a Dietary Indicator in Mammals. Bioessays 30 (4):374-385.
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  45.  2
    René Lavendhomme, Thierry Lucas & Sequent Calculi (2000). François Lepage, Elias Thijsse, Heinrich Wansing/In-Troduction 1 J. Michael Dunn/Partiality and its Dual 5 Jan van Eijck/Making Things Happen 41 William M. Farmer, Joshua D. Guttman/A Set Theory. [REVIEW] Studia Logica 66:447-448.
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  46.  2
    Brian Lucas (2015). The Great Reformer: Francis and the Making of a Radical Pope [Book Review]. Australasian Catholic Record, The 92 (2):254.
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  47. John R. Lucas (1999). A Century of Time. In Jeremy Butterfield (ed.), The Arguments of Time. Published for the British Academy by Oxford University Press 1--20.
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  48. Immanuel Kant & Peter Gray Lucas (1953). Prolegomena to Any Future Metaphysics That Will Be Able to Present Itself as a Science. Monograph Collection (Matt - Pseudo).
     
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  49.  16
    D. W. Lucas (1960). Holger Friis Johansen: General Reflection in Tragic Rhesis. A Study of Form. Pp. 198. Copenhagen:Munksgaard, 1959. Paper, Kr. 30. [REVIEW] The Classical Review 10 (03):255-.
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  50.  8
    D. W. Lucas (1950). Dramatic Irony A. C. Sedgwick: Of Irony, Especially in Drama. Pp. Ix+127. Toronto University Press (London: Oxford University Press), 1949. Cloth, 15s. Net. [REVIEW] The Classical Review 64 (3-4):102-103.
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