Search results for 'Matthew Dentith' (try it on Scholar)

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Profile: Matthew Dentith (University of Auckland)
  1. Matthew Dentith (2012). In Defence of Conspiracy Theories. Dissertation, University of Aucklandscore: 240.0
    The purpose of this doctoral project is to explore the epistemic issues surrounding the concept of the conspiracy theory and to advance the analysis and evaluation of the conspiracy theory as a mode of explanation. The candidate is interested in the circumstances under which inferring to the truth or likeliness of a given conspiracy theory is, or is not, warranted.
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  2. Simon Dentith (1995). Bakhtinian Thought: An Introductory Reader. Routledge.score: 60.0
    Mikhail Bakhtin, and the writers associated with him, are of great importance to the traditions of literary theory and criticism. In particular, his concept of locating utterances in a "dialogical" situation has contributed immensely to theories of linguistics, language, and literature, and philosophy. In Bakhtin Thought , Simon Dentith provides a lucid and approachable introduction to the work of Bahktin and his circle, taking the reader helpfully through the many areas of their thought. Dentith indicates the points of (...)
     
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  3. Anthony Matthew (1971). Prediction and Predication. British Journal for the Philosophy of Science 22 (2):171-182.score: 30.0
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  4. Dayna Bowen Matthew (2008). Race, Religion, and Informed Consent - Lessons From Social Science. Journal of Law, Medicine and Ethics 36 (1):150-173.score: 20.0
    Patients belonging to ethnic, racial, and religious minorities have been all but excluded from the legal academy's on-going conversation about informed consent. This article repairs that egregious omission. It begins by observing the narrowing of ethical justifications that underlie our informed consent law, tracing the ethical literature from the ancients to modern formulations of autonomy-centered models. Next, this article reviews the vast body of empirical data available in social science literature, that demonstrates how distinct from the autonomy model the broad (...)
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  5. D. C. Matthew (2008). Michael Smith and Moral Motivation: How Good Are Ostensibly Good People? [REVIEW] Journal of Value Inquiry 42 (4):519-531.score: 20.0
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  6. Roberto Festa (2012). “For Unto Every One That Hath Shall Be Given”. Matthew Properties for Incremental Confirmation. Synthese 184 (1):89-100.score: 18.0
    Confirmation of a hypothesis by evidence can be measured by one of the so far known incremental measures of confirmation. As we show, incremental measures can be formally defined as the measures of confirmation satisfying a certain small set of basic conditions. Moreover, several kinds of incremental measure may be characterized on the basis of appropriate structural properties. In particular, we focus on the so-called Matthew properties: we introduce a family of six Matthew properties including the reverse (...) effect; we further prove that incremental measures endowed with reverse Matthew effect are possible; finally, we shortly consider the problem of the plausibility of Matthew properties. (shrink)
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  7. Mika Hietanen (2011). The Gospel of Matthew as a Literary Argument. Argumentation 25 (1):63-86.score: 18.0
    Through an argumentation analysis can one show how it is feasible to view a narrative religious text such as the Gospel of Matthew as a literary argument. The Gospel is not just good news but an elaborate argument for the standpoint that Jesus is the Son of God, the Messiah. It is shown why an argumentation analysis needs to be supplemented with a pragmatic literary analysis in order to describe how the evangelist presents his story so as to reach (...)
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  8. Glenn Branch (2009). Review of William Paley, Natural Theology , Edited with an Introduction and Notes by Matthew D. Eddy and David Knight. [REVIEW] Sophia 48 (1):99-101.score: 18.0
    Matthew D. Eddy and David Knight’s new edition of William Paley’s Natural Theology deserves to become the standard scholarly edition of what is a historically, theologically, and philosophically important work, despite a certain neglect of philosophical issues on the part of the editors.
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  9. João Leonel (2014). Pedro como personagem no evangelho de Mateus: complexidade e inversão (Peter as character in the Gospel of Matthew: complexity and inversion) - DOI: 10.5752/P.2175-5841.2014v12n33p164. [REVIEW] Horizonte 12 (33):164-182.score: 18.0
    Este artigo tematiza o apóstolo Pedro como personagem no evangelho de Mateus. O objetivo é identificar as nuances e transformações do personagem Pedro no evangelho. Para tanto, tomo como ponto de partida a pertença do evangelho ao gênero literário biografia greco-romana, que apresenta Jesus Cristo como protagonista. Os demais personagens são desenvolvidos em relação com ele. O mesmo se dá com o apóstolo Pedro. O texto se desenvolve a partir da teoria narrativa, de modo particular a caracterização de personagens. Identifico, (...)
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  10. Matthew A. Benton (2012). Assertion, Knowledge and Predictions. Analysis 72 (1):102-105.score: 12.0
    John N. Williams (1994) and Matthew Weiner (2005) invoke predictions in order to undermine the normative relevance of knowledge for assertions; in particular, Weiner argues, predictions are important counterexamples to the Knowledge Account of Assertion (KAA). I argue here that they are not true counterexamples at all, a point that can be agreed upon even by those who reject KAA.
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  11. Kenneth Boyd (2010). Knowledge in an Uncertain World * by Jeremy Fantl and Matthew McGrath. Analysis 71 (1):189-191.score: 12.0
    A review of Jeremy Fantl and Matthew McGrath's "Knowledge in an Uncertain World.".
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  12. Matthew Boyle (2010). Review of Lucy O'Brien, Matthew Soteriou (Eds.), Mental Actions. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).score: 12.0
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  13. Nancy Vansieleghem & David Kennedy (2011). What is Philosophy for Children, What is Philosophy with Children—After Matthew Lipman? Journal of Philosophy of Education 45 (2):171-182.score: 12.0
    Philosophy for Children arose in the 1970s in the US as an educational programme. This programme, initiated by Matthew Lipman, was devoted to exploring the relationship between the notions ‘philosophy’ and ‘childhood’, with the implicit practical goal of establishing philosophy as a full-fledged ‘content area’ in public schools. Over 40 years, the programme has spread worldwide, and the theory and practice of doing philosophy for or with children and young people appears to be of growing interest in the field (...)
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  14. 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: 12.0
    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 "a monumental (...)
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  15. Claudio Viale (2013). Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life by Matthew Foust (Review). Transactions of the Charles S. Peirce Society 49 (1):117-120.score: 12.0
    In Loyalty to Loyalty: Josiah Royce and the Genuine Moral Life, Matthew Foust richly examines the nature of a controversial virtue: loyalty. It is well known that for Royce loyalty was not only a fundamental moral concept but an anthropological one since, in his view, loyalty to a cause allows individuals to become selves, creatures with unity of purpose in life. However, this ground level of loyalty is not the only one existing for him. Simultaneously to a particular cause (...)
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  16. David Bain (2005). Daniel Dennett. Reconciling Science and Our Self-Conception. By Matthew. [REVIEW] Philosophical Quarterly 55 (219):369-371.score: 12.0
    Review of Matthew's Elton's book, *Daniel Dennett: Reconciling Science and Our Self-Conception*.
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  17. Andrew Kania (2010). Review of Matthew Nudds, Casey O'Callaghan (Eds.), Sounds and Perception: New Philosophical Essays. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).score: 12.0
    Review of Matthew Nudds and Casey O'Callaghan (eds.), _Sounds and Perception: New Philosophical Essays_.
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  18. Andrew Torrance (2013). Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6. Heythrop Journal 54 (5):n/a-n/a.score: 12.0
    In Practice in Christianity, Søren Kierkegaard's pseudonym, Anti-Climacus enters into an extended engagement with Matthew 11.6, ‘Blessed is he who takes no offense at me’. In so doing, he comes to an understanding that ‘the possibility of offense’ characterises the ‘crossroad’ at which one either comes to faith in Christ's revelation or rejects it. Such a choice, as he is well aware, cannot be made from a neutral standpoint, and so he is led to propose that it is ‘the (...)
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  19. Matthew D. Adler (2002). Review of Matthew H. Kramer (Ed.), Rights, Wrongs and Responsibilities. [REVIEW] Notre Dame Philosophical Reviews 2002 (9).score: 12.0
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  20. Michael Strevens (2006). The Role of the Matthew Effect in Science. Studies in History and Philosophy of Science 37 (2):159-170.score: 12.0
    Robert Merton observed that better-known scientists tend to get more credit than less well-known scientists for the same achievements; he called this the Matthew effect. Scientists themselves, even those eminent researchers who enjoy its benefits, regard the effect as a pathology: it results, they believe, in a misallocation of credit. If so, why do scientists continue to bestow credit in the manner described by the effect? This paper advocates an explanation of the effect on which it turns out to (...)
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  21. Mark Kenney (2012). A Source Critical Edition of the Gospels of Matthew and Luke in Greek and English, 2 Vols. [Book Review]. Australasian Catholic Record, The 89 (2):254.score: 12.0
    Kenney, Mark Review(s) of: A source critical edition of the gospels of Matthew and Luke in Greek and English, 2 vols., Christopher J. Monaghan, C.P., Rome: Gregorian and Biblical Press, 2010, pp.378, 45.00.
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  22. Marshall H. Medoff (2006). Evidence of a Harvard and Chicago Matthew Effect. Journal of Economic Methodology 13 (4):485-506.score: 12.0
    The Matthew Effect refers to the hypothesis that a scientific contribution will receive disproportionate peer recognition whenever there are sharp and distinct differences in prestige within the academic stratification system. This paper empirically examines whether there is an institutional Matthew Effect in economics: does the prestige of an author's economics department influence the visibility or allocation of peer recognition of a scientific contribution? After controlling for author quality, journal quality and article?specific characteristics, the empirical results showed nineteen universities (...)
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  23. Kentwood D. Wells (1973). The Historical Context of Natural Selection: The Case of Patrick Matthew. [REVIEW] Journal of the History of Biology 6 (2):225 - 258.score: 12.0
    It should be evident from the foregoing discussion that one man's natural selection is not necessarily the same as another man's. Why should this be so? How can two theories, which both Matthew and Darwin believed to be nearly identical, be so dissimilar? Apparently, neither Matthew nor Darwin understood the other's theory. Each man's viewpoint was colored by his own intellectual background and philosophical assumptions, and each read these into the other's ideas. The words sounded the same, so (...)
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  24. Matthew Shadle (2013). Ressourcement Thomism: Sacred Doctrine, the Sacraments, & the Moral Life Ed. By Reinhold Hütter and Matthew Levering. Journal of the Society of Christian Ethics 33 (1):218-219.score: 12.0
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  25. M. Eugene Boring (2010). Matthew's Narrative Christology: Three Stories. Interpretation 64 (4):356-367.score: 12.0
    Matthew's Christology is theocentric, presenting God's rule as manifest in the life of Jesus as an alternative to the sovereignty and power of this-worldly rulers. This Christology is expressed in the narrative mode. It can be appreciated and appropriated better in the context of the narratives in which contemporary interpreters are embedded.
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  26. Lloyd Gaston (1975). The Messiah of Israel As Teacher of the Gentiles The Setting of Matthew's Christology. Interpretation 29 (1):24-40.score: 12.0
    Simple decency, to say nothing of Matthew's law of love, demands that we allow our neighbors to define themselves rather than to impose a caricature on them ; and to speak today of the utter reprobation of the people of Israel is monstrous and obscene.
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  27. James P. Martin (1975). The Church in Matthew. Interpretation 29 (1):41-56.score: 12.0
    On the whole, the church of Matthew is characterized more by the portrait of the disciple community provided in the Sermon on the Mount than by charismatic activity itself. Nevertheless, the center for Matthew is neither charismatic action nor ethical concern, but Jesus Christ.
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  28. Benedict Thomas Viviano (2010). God in the Gospel According to Matthew. Interpretation 64 (4):341-354.score: 12.0
    The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” God's supreme designation is Father. This gospel usually speaks on a horizontal plane of everyday life, where the Transcendent awaits us at every turn as the horizon.
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  29. Matthew Arnold (1969). Matthew Arnold and the Education of the New Order: A Selection of Arnold's Writings on Education. London, Cambridge U.P..score: 12.0
     
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  30. Matthew Arnold (1973). Matthew Arnold on Education. Harmondsworth,Penguin Education.score: 12.0
     
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  31. H. Balmer (1975). An Exposition of Matthew 4:1–11. Interpretation 29 (1):57-62.score: 12.0
    The temptation story in Matthew is a kind of warning. . . . If we take this warning seriously, then, we may be able to discern the features of a radically unique Messiah who acts and speaks in contradiction to the normal and the usual, who, therefore, denies in his work the best of human expectations as well as the worst of human characteristics.
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  32. Matthew Carlson (2002). Matthew Shugart and Martin Wattenberg (Eds.), Mixed-Member Electoral Systems: The Best of Both Worlds? Oxford: Oxford University Press, 2001. Japanese Journal of Political Science 3 (2):289-302.score: 12.0
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  33. E. Charles (1975). Interpreting the Gospel of Matthew. Interpretation 29 (1):3-12.score: 12.0
    Matthew should be read as a traditor, one who passes along his tradition ; as a theologian, one who thinks about what he is doing; and as a churchman, one who knows that a larger circle than his immediate friends will be influenced by his acts.
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  34. Donald S. Rubenstein (1998). Response to “Dimensions and Classification of Genetic Interventions in the Human Genome” by Matthew D. Bacchetta and Gerd Richter (CQ Vol. 5, No. 3). [REVIEW] Cambridge Quarterly of Healthcare Ethics 7 (01):90-93.score: 12.0
    In responding to our paper (CQ Vol 4., No. 3), Matthew D. Bacchetta and Gerd Richter include several misinterpretations and misrepresentations of our IVONT protocol and structure for ethical debate. We actively invited scrutiny of our IVONT protocol; however, for us to seriously respond to criticisms of our publication, we suggest respectfully that those who critique the article critique the protocol that we proposed. First and foremost, we certainly do not have a regarding mitochondrial genetics.
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  35. David Grumett (2005). The Enlightenment of the Magi: Faith and Reason in Matthew 2:1–12. Philosophy and Theology 17 (1/2):3-16.score: 12.0
    Matthew’s account of the journey of the magi to Jesus has been employed in historical theology to articulate the relation between reason and faith in four different ways: i) reason and faith forming a unity; ii) reason cooperating with faith; iii) reason being the tool of faith; iv) reason being superseded by faith. The paper considers each of these categories in turn, and thus progressively separates the two terms. It demonstrates that “faith” and “reason” are equivocal concepts, and that (...)
     
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  36. Jack Dean Kingsbury (1975). Form and Message of Matthew. Interpretation 29 (1):13-23.score: 12.0
    While the First Gospel certainly reflects ecclesiological concerns, it is principally the Christology of Matthew that has determined its character.
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  37. Matthew Levering (2009). Simon J. Gathercole, The Preexistent Son: Recovering the Christologies of Matthew, Mark, and Luke. The Thomist 73 (2):313.score: 12.0
     
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  38. Anderson de Oliveira Lima (2010). Os estatutos econômicos dos primeiros cristãos: análise das formas literárias em Mateus 6, 19-34 (The early Christians' economic statutes: analysis of literary forms in Saint Matthew 6, 19-34) - DOI: 10.5752/P.2175-5841.2009v7n15p73. [REVIEW] Horizonte 7 (15):73-91.score: 12.0
    Este artigo apresenta uma proposta para a interpretação de Mateus 6.19-34 a partir da análise das formas. A atenção dada pelo autor às estruturas poéticas desta unidade textual é aqui destacada para que os textos sejam lidos de acordo com suas próprias exigências estilísticas. Além destes textos, que tratam especificamente do problema econômico dentro do grupo mateano, a estrutura dada pelo autor ao chamado sermão da montanha (caps. 5-7) também é abordada como evidência do esmero formal próprio de Mateus. Ao (...)
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  39. Matthew McGrath (1998). Matthew McGrath. Philosophy 74:587-610.score: 12.0
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  40. Chris Matthew Sciabarra (2003). Rejoinder to the Respondents to Chris Matthew Sciabarra's Fall 2002 Article: Rand, Rock, and Radicalism. Journal of Ayn Rand Studies 5 (1):229 - 241.score: 12.0
    Sciabarra replies to the seven respondents to his Fall 2002 essay on Rand, Rush, and progressive rock music. He defends the view that Rand's dialectical orientation underlies a fundamentally radical perspective. Rand shared with the counterculture—especially its libertarian progressive rock representatives—a repudiation of authoritarianism, while embracing the "unknown ideal" of capitalism. Her ability to trace the interrelationships among personal, cultural, and structural factors in social analysis and her repudiation of false alternatives is at the heart of that ideal vision, which (...)
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  41. Robert H. Smith (1992). Matthew's Message for Insiders Charisma and Commandment in a First-Century Community. Interpretation 46 (3):229-239.score: 12.0
    At a time rife with competing views about what it means to be a Christian, Matthew rewrote the story of Jesus to combat militant Christian pneumatics who were fomenting strife in his community and leading God's people astray.
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  42. F. Scott Spencer (2010). Scripture, Hermeneutics, and Matthew's Jesus. Interpretation 64 (4):368-378.score: 12.0
    Eschewing a truncated focus on single proof-texts, Matthew's Jesus interprets Scripture by Scripture across the canon in creative and provocative ways. His hermeneutical methods and aims resist narrow profiling. Above all, Matthew's Jesus emerges as the church's authoritative biblical exegete and teacher.
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  43. Dorothy Jean Weaver (2010). “Wherever This Good News Is Proclaimed”: Women and God in the Gospel of Matthew. Interpretation 64 (4):391-401.score: 12.0
    A careful examination of Matthew's narrative reveals a striking portrait of those who in the patriarchal world of first-century Palestine are largely people of little power and low esteem. To bring God into the story of women is ultimately, for Matthew, to grant women extraordinary and unanticipated significance for the life and the faith of the people of God.
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  44. Jan-Erik Jones (2010). Locke on Real Essences, Intelligibility and Natural Kinds. Journal of Philosophical Research 35:147-172.score: 9.0
    In this paper I criticize arguments by Pauline Phemister and Matthew Stuart that John Locke's position in his An Essay Concerning Human Understanding allows for natural kinds based on similarities among real essences. On my reading of Locke, not only are similarities among real essences irrelevant to species, but natural kind theories based on them are unintelligible.
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  45. Steffen Borge (2009). Conversational Implicatures and Cancellability. Acta Analytica 24 (2):149-154.score: 9.0
    In this paper I argue against a criticism by Matthew Weiner to Grice’s thesis that cancellability is a necessary condition for conversational implicature. I argue that the purported counterexamples fail because the supposed failed cancellation in the cases Weiner presents is not meant as a cancellation but as a reinforcement of the implicature. I moreover point out that there are special situations in which the supposed cancellation may really work as a cancellation.
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  46. John Danaher (2013). Kramer's Purgative Rationale for Capital Punishment: A Critique. [REVIEW] Criminal Law and Philosophy:1-20.score: 9.0
    Matthew Kramer has recently defended a novel justification for the death penalty, something he calls the purgative rationale. According to this rationale, the death penalty can be justifiably implemented if it is necessary in order to purge defilingly evil offenders from a moral community. Kramer claims that this rationale overcomes the problems associated with traditional rationales for the death penalty. Although Kramer is to be commended for carving out a novel niche in a well-worn dialectical space, I argue that (...)
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  47. Alex Voorhoeve (2014). Review of Matthew D. Adler: Well-Being and Fair Distribution. Beyond Cost-Benefit Analysis. [REVIEW] Social Choice and Welfare 42 (1):245-54.score: 9.0
    In this extended book review, I summarize Adler's views and critically analyze his key arguments on the measurement of well-being and the foundations of prioritarianism.
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  48. Gustaf Arrhenius & Wlodek Rabinowitz (2010). Better to Be Than Not to Be? In Hans Joas (ed.), The Benefit of Broad Horizons: Intellectual and Institutional Preconditions for a Global Social Science: Festschrift for Bjorn Wittrock on the Occasion of His 65th Birthday. Brill. 65 - 85.score: 9.0
    Can it be better or worse for a person to be than not to be, that is, can it be better or worse to exist than not to exist at all? This old 'existential question' has been raised anew in contemporary moral philosophy. There are roughly two reasons for this renewed interest. Firstly, traditional so-called “impersonal” ethical theories, such as utilitarianism, have counter-intuitive implications in regard to questions concerning procreation and our moral duties to future, not yet existing people. Secondly, (...)
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  49. Samuel Clark (2011). Moral Realism as a Moral Doctrine – Matthew H. Kramer. Philosophical Quarterly 61 (243):425-427.score: 9.0
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  50. Dorit Bar-On (2010). Avowals: Expression, Security, and Knowledge: Reply to Matthew Boyle, David Rosenthal, and Maura Tumulty. [REVIEW] Acta Analytica 25 (1):47-63.score: 9.0
    In my reply to Boyle, Rosenthal, and Tumulty, I revisit my view of avowals’ security as a matter of a special immunity to error, their character as intentional expressive acts that employ self-ascriptive vehicles (without being grounded in self-beliefs), Moore’s paradox, the idea of expressing as contrasting with reporting and its connection to showing one’s mental state, and the ‘performance equivalence’ between avowals and other expressive acts.
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