Search results for 'Margaret Mann Phillips' (try it on Scholar)

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  1. Margaret Mann Phillips (1971). Erasmus in France in the Later Sixteenth Century. Journal of the Warburg and Courtauld Institutes 34:246-261.score: 870.0
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  2. James Collins (1984). "Erasmus and the Northern Renaissance," by Margaret Mann Phillips; and "Pascal, Adversary and Advocate," by Robert J. Nelson. Modern Schoolman 61 (2):138-139.score: 450.0
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  3. Heidi Grasswick, Cressida J. Heyes, Cheryl L. Hughes, Alison M. Jaggar, Marìa Pìa Lara, Bonnie Mann, Norah Martin, Diana Tietjens Meyers, Kate Parsons, Misha Strauss, Margaret Urban Walker, Abby Wilkerson & IrisMarion Young (2002). Recognition, Responsibility, and Rights: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.score: 240.0
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  4. A. W. Young, R. Sprengelmeyer, M. Phillips & A. J. Calder (1997). Response From Young, Sprengelmeyer, Phillips and Calder. Trends in Cognitive Sciences 1 (9):322-325.score: 180.0
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  5. Bernard Shaw & Eleanor Rathbone (1898). Book Review:Forecasts of the Coming Century. A. R. Wallace, Tom Mann, H. Russell Smart, William Morris, H. S. Salt, Enid Stacy, Margaret McMillan, Grant Allen, Edward Carpenter. [REVIEW] Ethics 8 (2):257-.score: 120.0
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  6. Alan K. Bowman (1990). Margaret M. Roxan, with Helen Ganiaris and J. C. Mann: Roman Military Diplomas 1978–84. (University of London, Institute of Archaeology, Occasional Publication, 9.) Pp. Xiii + 113 (Numbered 119–231); 19 Figs. London: Institute of Archaeology, 1985. Paper, £10.75. [REVIEW] The Classical Review 40 (01):188-189.score: 120.0
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  7. C. A. Mace (1939). The Education of the Emotions—Through Sentiment Development. By Margaret Phillips, M.A. (London: George Allen & Unwin Ltd. 1937. Pp. 318. Price 8s. 6d.). [REVIEW] Philosophy 14 (54):234-.score: 120.0
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  8. Margaret Mann Phillips (1972). Une vie d'Érasme. Bibliothèque d'Humanisme Et Renaissance 34 (2):229-237.score: 87.0
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  9. Steve Buckler (1996). Margaret Canovan, Hannah Arendt: A Reinterpretation of Her Political Thought. Cambridge: Cambridge University Press,1992. Phillip Hansen, Hannah Arendt: Politics, History and Citizenship. Oxford: Polity, 1993. Maurizio Passerin d'Entreves, The Political Philosophy of Hannah Arendt. London: Routledge, 1994. Andrea Nye, Philosophia: The Thought of Rosa Luxemburg, Simone Weil and Hannah Arendt. London: Routledge, 1994. Michael Gottsegen, The Political Thought of Hannah Arendt. Albany: State University of New York Press, 199.4. [REVIEW] History of the Human Sciences 9 (1):85-92.score: 50.0
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  10. Margaret Atkins (2007). Vices, Virtues and Consequences: Essays in Moral and Political Philosophy. By Peter Phillips Simpson. Heythrop Journal 48 (4):649–650.score: 36.0
  11. M. L. Van Poll-van de Lisdonk, M. Mann Phillips & Ch Robinson (eds.) (1993). Ii-1 Ordinis Secundi Tomus Primus: Adagiorum Chilias Prima. Brill.score: 28.0
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  12. Anthony Skelton (2013). Sidgwick’s Argument for Utilitarianism and His Moral Epistemology: A Reply to David Phillips. Revue d'Etudes Benthamiennes 12.score: 24.0
    David Phillips’s Sidgwickian Ethics is a penetrating contribution to the scholarly and philosophical understanding of Henry Sidgwick’s The Methods of Ethics. This note focuses on Phillips’s understanding of (aspects of) Sidgwick’s argument for utilitarianism and the moral epistemology to which he subscribes. In § I, I briefly outline the basic features of the argument that Sidgwick provides for utilitarianism, noting some disagreements with Phillips along the way. In § II, I raise some objections to Phillips’s account (...)
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  13. William Hasker (2007). D. Z. Phillips' Problems with Evil and with God. International Journal for Philosophy of Religion 61 (3):151 - 160.score: 24.0
    It is widely held that the logical problem of evil, which alleges an inconsistency between the existence of evil and that of an omnipotent and morally perfect God, has been solved. D. Z. Phillips thinks this is a mistake. In The Problem of Evil and the Problem of God, he argues that, within the generally assumed framework, “neither the proposition ’God is omnipotent’ nor the proposition ‘God is perfectly good’ can get off the ground.” Thus, the problem of evil (...)
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  14. Patrick Horn (2012). D. Z. Phillips on Christian Immortality. International Journal for Philosophy of Religion 71 (1):39-53.score: 24.0
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that (...)
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  15. Anselm K. Min (2008). D. Z. Phillips on the Grammar of "God". International Journal for Philosophy of Religion 63 (1/3):131 - 146.score: 24.0
    In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God (...)
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  16. Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.score: 24.0
    Although in modern times and clinical settings, we rarely see the old characteristics of tribal shamanism such as deep trances, out-of-body experiences, and soul retrieval, the archetypal dreams, waking visions and active imagination of modern depth psychology represents a liminal zone where ancient and modern shamanism overlaps with analytical psychology. These essays explore the contributors' excursions as healers and therapists into this zone. The contributors describe the many facets shamanism and depth psychology have in common: animal symbolism; recognition of the (...)
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  17. Mikel Burley (2012). D. Z. Phillips' Contemplations on Religion and Literature. International Journal for Philosophy of Religion 71 (1):21-37.score: 24.0
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, (...)
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  18. John H. Whittaker (2008). D. Z. Phillips and Reasonable Belief. International Journal for Philosophy of Religion 63 (1/3):103 - 129.score: 24.0
    As an illustration of what Phillips called the "heterogeneity of sense," this essay concentrates on differences in what is meant by a "reason for belief." Sometimes saying that a belief is reasonable simply commends the belief's unquestioned acceptance as a part of what we understand as a sensible outlook. Here the standard picture of justifying truth claims on evidential grounds breaks down; and it also breaks down in cases of fundamental moral and religious disagreement, where the basic beliefs that (...)
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  19. Mikel Burley (2008). Phillips and Realists on Religious Beliefs and the Fruits Thereof. International Journal for Philosophy of Religion 64 (3):141 - 153.score: 24.0
    This article addresses some issues concerning the relation between religious beliefs and the fruits of those beliefs, where ‘fruits’ implies certain relevant forms of behaviour and affective attitudes. My primary aim is to elucidate the dispute between D. Z. Phillips and theological realists, emphasizing the extent to which this dispute is symptomatic of a deeper disagreement over how words acquire their meanings. In the course of doing so, I highlight an important difference between two alternative realist claims, exemplified by (...)
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  20. Graeme Smith (2007). Margaret Thatcher's Christian Faith: A Case Study in Political Theology. Journal of Religious Ethics 35 (2):233 - 257.score: 24.0
    Throughout the 1980s Margaret Thatcher dominated British and global politics. At the same time she maintained an active Christian faith, which she understood as shaping and informing her political choices and policies. In this article I argue that we can construct from Thatcher's key speeches, her memoirs, and her book on public policy a cultural "theo-political" identity which guided her political decisions. Thatcher's identity was as an Anglo-Saxon Nonconformist. This consisted of her belief in values such as thrift and (...)
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  21. Kerry Manders (2012). Stay the Night: Meera Margaret Singh at the Gladstone Hotel. Mediatropes 3 (2):109-132.score: 24.0
    This essay examines Meera Margaret Singh’s exhibition Nightingale in the time and place of the liminal space we call “hotel.” In intertexual dialogue with Wayne Koestenbaum’s Hotel Theory, the author not only reviews Singh’s intimate photographs of her mother, she reads the images with and against the architecture in which they are exhibited. The Gladstone as exhibition space redoubles Singh’s emphasis on the tense connectivity of apparent binaries: youth and age, public and private, artist and model, object and spectator, (...)
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  22. Mary Walsh (2008). The Oxford Handbook of Political Theory. Contemporary Political Theory 7 (2):232-234.score: 24.0
    Long recognized as one of the main branches of political science, political theory has in recent years burgeoned in many different directions. Close textual analysis of historical texts sits alongside more analytical work on the nature and normative grounds of political values. Continental and post-modern influences jostle with ones from economics, history, sociology, and the law. Feminist concerns with embodiment make us look at old problems in new ways, and challenges of new technologies open whole new vistas for political theory. (...)
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  23. Hugo Strandberg (2014). Review of "Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips" by Mikel Burley. [REVIEW] Nordic Wittgenstein Review 3 (2).score: 24.0
    Review of Burley, Mikel: Contemplating Religious Forms of Life: Wittgenstein and D. Z. Phillips . London: Continuum, 2012. This text will be availabe online in December 2014.
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  24. Thomas Sturm (2001). Margaret S. Archer, Being Human: The Problem of Agency. [REVIEW] Metapsychology 5 (46).score: 21.0
    A review which, among other criticisms of Archer's book, discusses some philosophical problems concerning talk of the "self" in the human sciences.
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  25. Bart Schultz (2012). Book Reviews Phillips , David . Sidgwickian Ethics New York: Oxford University Press, 2012. Pp. Xii+163. $65.00 (Cloth). [REVIEW] Ethics 123 (1):174-179.score: 21.0
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  26. Peter Marton (2000). The Murderer Returns: A Reply on Zombies to Jamie Phillips. Southwest Philosophy Review 16 (2):195-200.score: 21.0
  27. Karen Detlefsen (2007). Reason and Freedom: Margaret Cavendish on the Order and Disorder of Nature. Archiv für Geschichte der Philosophie 89 (2):157-191.score: 18.0
    According to Margaret Cavendish the entire natural world is essentially rational such that everything thinks in some way or another. In this paper, I examine why Cavendish would believe that the natural world is ubiquitously rational, arguing against the usual account, which holds that she does so in order to account for the orderly production of very complex phenomena (e.g. living beings) given the limits of the mechanical philosophy. Rather, I argue, she attributes ubiquitous rationality to the natural world (...)
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  28. Y. Strauss & L. P. Horwitz (2000). Representation of the Resonance of a Relativistic Quantum Field Theoretical Lee–Friedrichs Model in Lax–Phillips Scattering Theory. Foundations of Physics 30 (5):653-694.score: 18.0
    The quantum mechanical description of the evolution of an unstable system defined initially as a state in a Hilbert space at a given time does not provide a semigroup (exponential) decay, law. The Wigner–Weisskopf survival amplitude, describing reversible quantum transitions, may be dominated by exponential type decay in pole approximation at times not too short or too long, but, in the two channel case, for example, the pole residues are not orthogonal, and the evolution does riot correspond to a semigroup (...)
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  29. Brian R. Clack (2003). Response to Phillips. Religious Studies 39 (2):203-209.score: 18.0
    In this response to D. Z. Phillips's critique of my interpretation of Wittgenstein's view of magic and ritual, I counter Phillips's claim that I have misrepresented the Wittgensteinian view of ritual, consider the instrumentalist dimension of the Remarks on Frazer's Golden Bough, offer some objections to Phillips's expressivist view that a ritual ‘says itself’, and detect obscurantism in his approach to the study of religion.
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  30. Karen Detlefsen (2009). Margaret Cavendish on the Relation Between God and World. Philosophy Compass 4 (3):421-438.score: 18.0
    It has often been noted that Margaret Cavendish discusses God in her writings on natural philosophy far more than one might think she ought to given her explicit claim that a study of God belongs to theology which is to be kept strictly separate from studies in natural philosophy. In this article, I examine one way in which God enters substantially into her natural philosophy, namely the role he plays in her particular version of teleology. I conclude that, while (...)
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  31. John Hick (2007). D. Z. Phillips on God and Evil. Religious Studies 43 (4):433-441.score: 18.0
    This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they (...)
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  32. Dan Webb (2009). `If Adorno Isn't the Devil, It's Because He's a Jew': Lyotard's Misreading of Adorno Through Thomas Mann's Dr Faustus. Philosophy and Social Criticism 35 (5):517-531.score: 18.0
    In this article, I explore the relationship between the philosophy of Theodor Adorno and the Bilderverbot , or biblical Second Commandment against images. My starting point is J. F. Lyotard's construction of the melancholic sublime in his essay `What is the Postmodern?', which I argue he uses to critique Adorno's aesthetics, and, more generally, his position as a `modern' thinker. To prove that Lyotard had Adorno in mind when he constructed the category of the melancholic sublime, I return to an (...)
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  33. Jonardon Ganeri (2010). The Study of Indian Epistemology: Questions of Method—a Reply to Matthew Dasti and Stephen H. Phillips. Philosophy East and West 60 (4):541-550.score: 18.0
    I would like to thank the editors of Philosophy East and West for courteously asking me if I would like to respond to Matthew Dasti and Stephen Phillips' very thoughtful remarks about the review I wrote of Phillips' translation and commentary on the pratyakṣa chapter of Gaṅgeśa's Tattvacintāmaṇi, prepared in collaboration with N. S. Ramanuja Tatacharya (Phillips and Tatacharya 2004). Let me begin by reaffirming what I said at the beginning of my review, that the book is (...)
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  34. Anthony Skelton (forthcoming). Sidgwickian Ethics. By David Phillips. [REVIEW] Journal of Moral Philosophy.score: 18.0
    This is a critical review of David Phillips's Sidgwickian Ethics. The book deserves high praise.
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  35. Jerry S. Clegg (2004). Mann Contra Nietzsche. Philosophy and Literature 28 (1):157-164.score: 18.0
    : The purpose of this article is two fold: to correct a frequent misinterpretation of Nietzsche's account of the relationship between the gods Dionysos and Apollo, and to then clarify the position adopted by Thomas Mann in his novella Death in Venice. The argument is that far from simply borrowing a theme from The Birth of Tragedy, Mann takes issue with Nietzsche's call for the abandonment of modernity in favor of a return to the "tragic age" of the (...)
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  36. Jane Duran (2010). Margaret Fuller and Transcendental Feminism. The Pluralist 5 (1):65-72.score: 18.0
    Margaret Fuller's name today often appears when the Transcendentalists in general are mentioned-we may hear of her in the course of writing on Emerson, or Bronson Alcott-but not nearly enough work about Margaret herself, her thought, and her remarkable childhood has been done in recent times.1 Interestingly enough, her name surfaces in connection with some theorizing done about same-sex relationships, but the great import of Fuller's editing of "The Dial," a periodical of the time, her authoring of Woman (...)
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  37. Deborah Boyle (2013). Margaret Cavendish on Gender, Nature, and Freedom. Hypatia 28 (3):516-532.score: 18.0
    Some scholars have argued that Margaret Cavendish was ambivalent about women's roles and capabilities, for she seems sometimes to hold that women are naturally inferior to men, but sometimes that this inferiority is due to inferior education. I argue that attention to Cavendish's natural philosophy can illuminate her views on gender. In section II I consider the implications of Cavendish's natural philosophy for her views on male and female nature, arguing that Cavendish thought that such natures were not fixed. (...)
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  38. Ronald Bogue (2010). Deleuze, Mann and Modernism: Musical Becoming in Doctor Faustus. Deleuze Studies 4 (3):412-431.score: 18.0
    Thomas Mann's Doctor Faustus traces the life of the composer Adrian Leverkühn, whose career culminates in the compositions Apocalipsis cum figuris and The Lamentation of Doctor Faustus. Mann treats Apocalipsis as the endpoint of a dangerous modernism allied to fascism, and The Lamentation as its partial antidote. From Deleuze and Guattari's perspective, however, Apocalipsis is a positive musical becoming-other and The Lamentation a regression. Crucial to the contrasting interpretations of Apocalipsis are two very different conceptions of modernity and (...)
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  39. Brian Davies (2012). D. Z. Phillips on God and Evil. Philosophical Investigations 35 (3-4):317-330.score: 18.0
    This paper notes and discusses some key arguments in Part One of The Problem of Evil and the Problem of God by D. Z. Phillips. With an eye on some texts of Thomas Aquinas, I reject Phillips's view that belief in divine omnipotence leads to absurd claims concerning God, but I defend his rejection of anthropomorphism when it comes to talk of God, and, with qualifications, I defend and elaborate on his suggestion that God is not a moral (...)
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  40. Tina Chanter (2006). Abjection and the Constitutive Nature of Difference: Class Mourning in Margaret's Museum and Legitimating Myths of Innocence in Casablanca. Hypatia 21 (3):86 - 106.score: 18.0
    This essay examines the connections between ignorance and abjection. Chanter relates Julia Kristeva's notion of abjection to the mechanisms of division found in feminist theory, race theory, film theory, and cultural theory. The neglect of the co-constitutive relationships among such categories as gender, race, and class produces abjection. If those categories are treated as separate parts of a person's identity that merely interlock or intermesh, they are rendered invisible and unknowable even in the very discourses about them. Race thus becomes (...)
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  41. Margaret J. Osler & Richard A. Watson (2003). Reply by Margaret J. Osler and Richard A. Watson. Journal of the History of Philosophy 41 (3):407-407.score: 18.0
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  42. Anthony Skelton (2013). Symposium on David Phillips's Sidgwickian Ethics: Introduction. Revue d'Etudes Benthamiennes 12.score: 18.0
    This is a brief introduction to a symposium on David Phillips's Sidgwickian Ethics.
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  43. Mikel Burley (2008). Phillips and Eternal Life: A Response to Haldane. Philosophical Investigations 31 (3):237–251.score: 18.0
    This paper responds to John Haldane's recent criticisms of D. Z. Phillips' treatment of the Christian belief in eternal life. I argue that Haldane's attempt to show that Phillips only partially elucidates, and hence misrepresents, this belief is unsuccessful, the biblical and theological passages cited by Haldane being amenable to elucidation in terms of which Phillips would have approved. Haldane makes three points to support his main claim, and I argue that none of these has significant force (...)
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  44. L. P. Horwitz & Y. Strauss (1998). Description of Unstable Systems in Relativistic Quantum Mechanics in the Lax-Phillips Theory. Foundations of Physics 28 (10):1607-1616.score: 18.0
    We discuss some of the experimental motivation for the need for semigroup decay laws and the quantum Lax-Phillips theory of scattering and unstable systems. In this framework, the decay of an unstable system is described by a semigroup. The spectrum of the generator of the semigroup corresponds to the singularities of the Lax-Phillips S-matrix. In the case of discrete (complex) spectrum of the generator of the semigroup, associated with resonances, the decay law is exactly exponential. The states corresponding (...)
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  45. S. Tasaki, E. Eisenberg & L. P. Horwitz (1994). Measurement Theory in the Lax-Phillips Formalism. Foundations of Physics 24 (8):1179-1194.score: 18.0
    It is shown that the application of the Lax-Phillips scattering theory to quantum mechanics provides a natural framework for the realization of the ideas of the “Many-Hilbert-Space” theory of Machida and Namiki to describe the development of decoherence in the process of measurement. We show that if the quantum mechanical evolution is pointwise in time, then decoherence occurs only if the Hamiltonian is time-dependent. If the evolution is not pointwise in time (as in Liouville space), then the decoherence may (...)
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  46. Joseph Gerard Brennan (1985). Thomas Mann and the Business Ethic. Journal of Business Ethics 4 (5):401 - 407.score: 18.0
    Son of a North German businessman, Thomas Mann chose as theme for his early narrative work the conflict between the standards and values of business and those of the artist-writer.Buddenbrooks andTonio Kröger exhibit the tension of values in opposite ways. InThe Magic Mountain, Mann expands his canvas to include military as well as business values in their relation to the creative potential in a young engineer who exiles himself to an Alpine tuberculosis sanatorium to enjoy a unique educational (...)
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  47. William J. Wainwright (1995). Theism, Metaphysics, and D. Z. Phillips. Topoi 14 (2):87-93.score: 18.0
    Section I argues that theistic religions incorporate metaphysical systems and that these systems are explanatory. Section II defends these claims against D. Z. Phillips''s objections to the epistemic realism and correspondence theory of truth which they imply. I conclude by raising questions about the status of Phillips''s own project.
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  48. John Haldane (2008). Phillips and Eternal Life: A Response to Mikel Burley. Philosophical Investigations 31 (3):252–260.score: 18.0
    Mikel Burley challenges that my essay, "Philosophy, Death and Immortality," in which I discussed the views of Dewi Phillips, fails to establish the case for a realist treatment of claims about the resurrection of Jesus and the general resurrection of human beings. I respond to these criticisms by again distinguishing between the analysis of the sense of religious claims and the determination of whether they purport to make reference beyond human language and practices. I consider particular texts drawn from (...)
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  49. Margaret Cormack (2010). Margaret Clunies Ross, Ed., Poetry on Christian Subjects, 1: The Twelfth and Thirteenth Centuries; 2: The Fourteenth Century. (Skaldic Poetry of the Scandinavian Middle Ages, 7.) Turnhout: Brepols, 2007. 1: Pp. Lxix, 1–468; 1 Black-and-White Figure. 2: Pp. Iv, 469–1040. €120. [REVIEW] Speculum 85 (2):377-379.score: 18.0
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  50. Darryl Macer (2010). Margaret Sleeboom-Faulkner, Ed. 2008. Human Genetic Biobanks in Asia: Politics of Trust and Scientific Advancement. [REVIEW] Journal of Bioethical Inquiry 7 (2):259-260.score: 18.0
    Margaret Sleeboom-Faulkner, ed. 2008. Human genetic biobanks in Asia: Politics of trust and scientific advancement Content Type Journal Article DOI 10.1007/s11673-010-9234-6 Authors Darryl Macer, UNESCO Bangkok Regional Adviser in Social and Human Sciences for Asia and the Pacific, Regional Unit for Social and Human Sciences in Asia and the Pacific (RUSHSAP) 920 Sukhumvit Road, Prakanong Bangkok 10110 Thailand Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 7 Journal Issue Volume 7, Number 2.
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