Search results for 'Marianne Talbot' (try it on Scholar)

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  1.  8
    Marianne Talbot (2012). Bioethics: An Introduction. Cambridge University Press.
    Machine generated contents note: Preface; Using this book; Notes for instructors; Part I. Bioethics and Ethics: 1. Biotechnology and bioethics: what it's all about; 2. Ethics in general: ethics, action and freedom; 3. Ethics in the context of society: ethics, society and the law; 4. Ethical theories: virtue, duty and happiness; 5. Identifying and evaluating arguments: logic and morality; 6. General arguments: unnatural, disgusting, risky, only opinion; Part II. The Beginning and End of Life: Section 1. Cloning: 7. Therapeutic cloning: (...)
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  2.  47
    Michael Talbot (1986/1988). Beyond the Quantum. Bantam Books.
    Quantum mechanics describes a universe with physical properties that run completely contrary to everyday experience and intuition. These strange properties cause some people to seek equally strange philosophical theories to explain them. Talbot attempts to link the physical theories with some non-physical experimental results. The latter are, if true, disturbing and fascinating. Among the subjects explored are poltergeists, the possibility of instantaneous communication across great distances, and the nature of the mind and consciousness. This is an interesting combination of (...)
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  3.  3
    David Talbot & Olivier Boiral (2015). Strategies for Climate Change and Impression Management: A Case Study Among Canada’s Large Industrial Emitters. Journal of Business Ethics 132 (2):329-346.
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  4.  92
    Brian Talbot (2012). The Irrelevance of Folk Intuitions to the “Hard Problem” of Consciousness. Consciousness and Cognition 21 (2):644-650.
    Recently, a number of philosophers have turned to folk intuitions about mental states for data about qualia and phenomenal consciousness. In this paper I argue that current research along these lines does not tell us about these subjects. I focus on a series of studies, performed by Justin Sytsma and Edouard Machery, to make my argument. Folk judgments studied by these researchers are mostly likely generated by a certain cognitive system – System One – that will generate the same data (...)
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  5.  76
    Brian Talbot (2013). Reforming Intuition Pumps: When Are the Old Ways the Best? Philosophical Studies 165 (2):315-334.
    One mainstream approach to philosophy involves trying to learn about philosophically interesting, non-mental phenomena—ethical properties, for example, or causation—by gathering data from human beings. I call this approach “wide tent traditionalism.” It is associated with the use of philosophers’ intuitions as data, the making of deductive arguments from this data, and the gathering of intuitions by eliciting reactions to often quite bizarre thought experiments. These methods have been criticized—I consider experimental philosophy’s call for a move away from the use of (...)
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  6.  15
    Brian Talbot (2012). Student Relativism: How I Learned to Stop Worrying and Love the Bomb. Teaching Philosophy 35 (2):171-187.
    I present a novel approach to teaching ethics to students who are moral relativists. I argue that we should not try to convince students to abandon moral relativism; while we can and should present arguments against the view, we should not try to use these arguments to change students’ minds. Attempts to convince student relativists to change their minds can be disrespectful, and often overlook the reasons why students are relativists. I explain how instead to show moral relativists that their (...)
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  7.  28
    Brian Talbot (2014). Truth Promoting Non-Evidential Reasons for Belief. Philosophical Studies 168 (3):599-618.
    Sometimes a belief that p promotes having true beliefs, whether or not p is true. This gives reasons to believe that p, but most epistemologists would deny that it gives epistemic reasons, or that these reasons can epistemically justify the belief that p. Call these reasons to believe “truth promoting non-evidential reasons for belief.” This paper argues that three common views in epistemology, taken together, entail that reasons of this sort can epistemically justify beliefs. These three claims are: epistemic oughts (...)
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  8.  71
    Brian Talbot (2009). Psychology and the Use of Intuitions in Philosophy. Studia Philosophica Estonica 2 (2):157-176.
    There is widespread controversy about the use of intuitions in philosophy. In this paper I will argue that there are legitimate concerns about this use, and that these concerns cannot be fully responded to using the traditional methods of philosophy. We need an understanding of how intuitions are generated and what it is they are based on, and this understanding must be founded on the psychological investigation of the mind. I explore how a psychological understanding of intuitions is likely to (...)
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  9.  12
    Ann Talbot (2010). "The Great Ocean of Knowledge": The Influence of Travel Literature on the Work of John Locke. Brill.
    This book explores the way in which, working within the investigative tradition associated with the Royal Society, the philosopher John Locke (1632-1704) used ...
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  10.  10
    Andrew H. Talbot (1999). Karl Popper. The Philosophers' Magazine 7 (7):30-30.
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  11.  17
    Brian Talbot (2014). Why so Negative? Evidence Aggregation and Armchair Philosophy. Synthese 191 (16):3865-3896.
    This paper aims to clarify a debate on philosophical method, and to give a probabilistic argument vindicating armchair philosophy under a wide range of plausible assumptions. The use of intuitions by so-called armchair philosophers has been criticized on empirical grounds. The debate between armchair philosophers and their empirical critics would benefit from greater clarity and precision in our understanding of what it takes for intuition-based approaches to philosophy to make sense. This paper discusses a set of rigorous, probability-based tools for (...)
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  12.  22
    Francis X. Talbot (1927). Michael Collins and the Making of a New Ireland. Thought: A Journal of Philosophy 2 (2):314-318.
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  13.  21
    Joël Clanet & Laurent Talbot (2012). Analyse des pratiques d'enseignement : Éléments de cadrages théoriques et méthodologiques. Phronesis 1 (3):4-18.
    : This paper addresses the need to examine teaching practices from the observation that they are beyond what they should be. This task devolved to scientists of education is to learn about teaching practices in their relationship to student learning in order to build the database useful to teacher educators and reflexivity necessary for any teacher about their own practice. The concepts of competence, pattern and are useful instrument in this endeavor of explanation and understanding of the practices. The proposed (...)
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  14.  20
    Francis X. Talbot (1927). In Towns and Little Towns. Thought: A Journal of Philosophy 2 (1):152-157.
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  15.  23
    Sally E. Talbot (2000). Partial Reason: Critical and Constructive Transformations of Ethics and Epistemology. Greenwood Press.
    Proposes an original theory of the ethic of care, drawing insights from feminist and non-feminist critics of liberal moral theory, feminist ethics and ...
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  16.  5
    Ellen Bliss Talbot (1915). The Time-Process and the Value of Human Life. II. Philosophical Review 24 (1):17-36.
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  17.  6
    Edward F. Talbot (1933). Causality. New Scholasticism 7 (1):63-64.
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  18.  5
    Francis X. Talbot (1939). Pope Pius the Twelfth. Thought: A Journal of Philosophy 14 (2):175-178.
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  19.  5
    Y. P. Varshni & J. Talbot (2005). Ton 202 as a Star. Apeiron 12 (2):217.
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  20.  1
    Brian Talbot (forthcoming). Replaceable Lawyers and Guilty Defendants. New Content is Available for Journal of Moral Philosophy.
    _ Source: _Page Count 25 Many criminal lawyers should expect that, were they to not defend a certain client, someone no less capable would do so. It is morally wrong for such attorneys to defend defendants who should be punished. This is true even if we grant that the defendant’s right to be defended outweighs any rights that might be infringed by the defense and that the benefits of defending are greater than the harm. Nor does this argument depend on (...)
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  21.  1
    Brian Talbot (forthcoming). Replaceable Lawyers and Guilty Defendants. Brill.
    _ Source: _Page Count 25 Many criminal lawyers should expect that, were they to not defend a certain client, someone no less capable would do so. It is morally wrong for such attorneys to defend defendants who should be punished. This is true even if we grant that the defendant’s right to be defended outweighs any rights that might be infringed by the defense and that the benefits of defending are greater than the harm. Nor does this argument depend on (...)
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  22.  10
    Barbara Morrison, Dianne Talbot & John K. Swift (1989). Hospital Ethics Committees, Subcommittees, and Ad Hoc Committees: Results of a Survey. [REVIEW] HEC Forum 1 (2):83-87.
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  23.  17
    Michael Talbot (ed.) (2000). The Musical Work: Reality or Invention? Liverpool University Press.
    Like literature and art, music has "works". But not every piece of music is called a work, and not every musical performance is made up of works. The complexities of this situation are explored in these essays, which examine a broad swathe of western music. From plainsong to the symphony, from Duke Ellington to the Beatles, this is at root an investigation into how our minds parcel up the music that we create and hear.
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  24. John Talbot (2009). Two Odes. Arion 16 (3):111-112.
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  25.  11
    Ellen Bliss Talbot (1913). Fichte's Conception of God. The Monist 23 (1):42-58.
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  26.  4
    Francis X. Talbot (1939). Roosevelt and Revolution. Thought: A Journal of Philosophy 14 (3):351-354.
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  27.  10
    Mark R. Talbot (1989). Is It Natural to Believe In God? Faith and Philosophy 6 (2):155-171.
    Believing that traditional Christian theism implies there is something epistemically wrong with religious unbelief, I examine John Calvin’s claim that everybody would believe in God if it weren’t for sin. I show why this claim ought to be more common than it is; develop it in terms of our naturally having certain reliable epistemic sets; utilize that development to specify exactly what is wrong with unbelief; and then argue that even unbelievers have some reason to think it is true.
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  28.  22
    Ellen Bliss Talbot (1901). The Relation of the Two Periods of Fichte's Philosophy. Mind 10 (39):336-346.
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  29. Michael Talbot (1992). Mysticism and the New Physics. Arkana.
     
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  30.  2
    Brian Talbot (2012). The Irrelevance of Dispositions and Difficulty to Intuitions About the “Hard Problem” of Consciousness: A Response to Sytsma, Machery, and Huebner. Consciousness and Cognition 21 (2):661-666.
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  31.  6
    Patrick Talbot (2013). La photographie en tant qu'art. le Portique 30 (30).
    La photographie, dès sa naissance, entretint des relations tout à la fois difficiles et opaques avec l’art. En France notamment, et cela jusqu’à l’aube du xxe siècle, nombre d’écrivains et artistes se liguèrent pour affirmer qu’entre les deux, seuls prévalaient des rapports de subordination de la première au second. L’intérêt et la possible reconnaissance de la photographie en tant qu’art ne se manifesta donc qu’assez tardivement, une fois marginalisées les productions du premier « pictorialisme » visant à aligner l’esthétique du (...)
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  32.  5
    Joël Clanet & Laurent Talbot (2012). De l'analyse des pratiques enseignantes à la mise à jour des compétences professionnelles : vers plus d'efficacité ? Phronesis 1 (3):1-3.
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  33.  5
    Les Halpin, Julian Savulescu, Kevin Talbot, Martin Turner & Paul Talman (2015). Improving Access to Medicines: Empowering Patients in the Quest to Improve Treatment for Rare Lethal Diseases. Journal of Medical Ethics 41 (12):987-989.
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  34.  2
    Francis X. Talbot (1939). The Future of Thought. Thought: A Journal of Philosophy 14 (4):527-531.
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  35.  1
    Alice-Mary Talbot (2012). Jordan and Morris, The Hypotyposis of the Monastery of the Theotokos Evergetis, Constantinople (11th–12th Centuries): Introduction, Translation and Commentary. Farnham, Surrey, UK: Ashgate, 2012. Pp. Xvi, 313; 1 B&W Map. $124.95. ISBN: 9781409436874. [REVIEW] Speculum 87 (4):1214-1216.
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  36.  8
    Ellen Bliss Talbot (1914). The Time-Process and the Value of Human Life. I. Philosophical Review 23 (6):634-647.
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  37.  3
    Margaret Talbot (1981). Women and Sport – Social Aspects. Journal of Biosocial Science 13 (S7):33-47.
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  38.  5
    Ellen Bliss Talbot (1909). Individuality and Freedom. Philosophical Review 18 (6):600-614.
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  39.  1
    Julia Wolf & Davinia Talbot (2006). Dem Gehirn auf die Sprünge helfen. Eine ethische Betrachtung zur Steigerung kognitiver und emotionaler Fähigkeiten durch Neuro-Enhancement. In Arnd Pollmann & Johann S. Ach (eds.), No Body is Perfect: Baumaßnahmen Am Menschlichen Körper. Bioethische Und Ästhetische Aufrisse. Transcript Verlag 253-278.
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  40.  6
    Edward F. Talbot (1932). Present Scholastic Problems of Realism. Proceedings of the American Catholic Philosophical Association 8:17-25.
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  41.  12
    L. R. Talbot & H. A. Whitaker (1994). Brain-Injured Persons in an Altered State of Consciousness: Measures and Intervention Strategies. Brain Injury 8:689-99.
  42.  8
    Ellen Bliss Talbot (1907). The Philosophy of Fichte in its Relation to Pragmatism. Philosophical Review 16 (5):488-505.
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  43.  6
    Mark R. Talbot (1999). Reason and the Heart. Faith and Philosophy 16 (2):254-259.
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  44.  3
    Ellen Bliss Talbot (1909). Humanism and Freedom. Journal of Philosophy, Psychology and Scientific Methods 6 (6):149-155.
  45.  2
    Francis X. Talbot (1940). Keeping the Peace in the United States. Thought: A Journal of Philosophy 15 (2):197-200.
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  46.  2
    P. Schreiner, C. SCholz, S. Gunter, A. MoffAtt, Kristoffel Demoen, M. Altripp, A. Berger, F. TinneFeld, C. Jolivet-Levy, P. Odorico, J. Albani, S. Kalopissi-Verti, A. AcconciA Longo, E. KislingEr, W. Aerts, M. Grunbart, J. Koder, E. PopEscu, J. Rosenqvist, J. Signes Codoner, A. Cutler, W. Kaegi, Am Talbot, L. Maksimovic, E. Trapp, E. GamillschEg, B. Mondrain, A. BeihAmmer, Av Stockhausen, A. Lohbeck, C. Morrisson, W. Seibt, S. TroianoS, T. Kolias & M. Featherstone (2001). Annotated Bibliography of Byzantine Studies. Byzantinische Zeitschrift 94 (2):766-905.
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  47.  2
    Edward F. Talbot (1933). Studies in the Nature of Facts. New Scholasticism 7 (1):62-63.
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  48.  4
    Ellen Bliss Talbot (1895). The Doctrine of Conscious Elements. Philosophical Review 4 (2):154-166.
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  49.  2
    P. Schreiner, C. SCholz, P. Grossmann, A. MoffAtt, Kristoffel Demoen, E. TinnEfeld, Mm Mango, J. Herrin, G. Jeffreys, C. Jolivet-Levy, P. Odorico, A. KArpozelos, T. Kolias, J. Albani, S. Kalopissi-Verti, E. FolliEri, E. KislingEr, H. Wada, W. Aerts, J. Koder, E. GamillschEg, M. Grunbart, M. SaloMon, S. Bliznjuk, P. KarPov, Yn Lyubarskii, J. Rosenqvist, A. YAsinovskyi, T. Olajos, A. Cutler, W. Kaegi, Am Talbot, M. Stassinopoulou, A. Muller, J. Diethart, E. Trapp, C. Katsougiannopoulou, B. Schellewald, W. Seibt & T. Goria (1997). A Bibliography of Recent Publications in Byzantine Studies. Byzantinische Zeitschrift 90 (2):507-616.
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  50.  1
    Alice-Mary Talbot (1998). Christian Høgel, Ed., Metaphrasis: Redactions and Audiences in Middle Byzantine Hagiography. (KULTs Skriftserie, 59.) Oslo: Research Council of Norway, 1996. Paper. Pp. 82. [REVIEW] Speculum 73 (2):537-538.
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