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

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Profile: Matthew Skene (Syracuse University)
  1. Matthew Skene (2013). Seemings and the Possibility of Epistemic Justification. Philosophical Studies 163 (2):539-559.
    Abstract I provide an account of the nature of seemings that explains why they are necessary for justification. The account grows out of a picture of cognition that explains what is required for epistemic agency. According to this account, epistemic agency requires (1) possessing the epistemic aims of forming true beliefs and avoiding errors, and (2) having some means of forming beliefs in order to satisfy those aims. I then argue that seeming are motives for belief characterized by their role (...)
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  2.  10
    Matthew Skene (2015). Philosophical Error and the Economics of Belief Formation. Metaphilosophy 46 (4-5):638-656.
    Recent work has demonstrated that academic research faces serious challenges. Incentives to defend publishable ideas often lead researchers astray. Despite their tendency to produce error, efforts to publish erroneous results typically help a researcher's career. In addition, errors often arise from seemingly innocent methodological assumptions that allow researchers to believe their research is sound. This article discusses this research, as well as research into difficulties facing epistemic rationality caused by nonepistemic incentives. It then applies the lessons of this research to (...)
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  3.  17
    Catherine Waldby, Ian Kerridge & Loane Skene (2012). Multidisciplinary Perspectives on the Donation of Stem Cells and Reproductive Tissue. Journal of Bioethical Inquiry 9 (1):15-17.
    Multidisciplinary Perspectives on the Donation of Stem Cells and Reproductive Tissue Content Type Journal Article Category Symposium Pages 15-17 DOI 10.1007/s11673-011-9351-x Authors Catherine Waldby, School of Social and Political Sciences, University of Sydney, Sydney, Australia Ian Kerridge, Centre for Values, Ethics and the Law in Medicine, Medical Foundation Building (K25), University of Sydney, Sydney, NSW 2006, Australia Loane Skene, Faculty of Law and Faculty of Medicine, Dentistry and Health Studies, University of Melbourne, Melbourne, VA, Australia Journal Journal of Bioethical (...)
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  4.  77
    Loane Skene (2007). Legal Rights in Human Bodies, Body Parts and Tissue. Journal of Bioethical Inquiry 4 (2):129-133.
    This paper outlines the current common law principles that protect people’s interests in their bodies, excised body parts and tissue without conferring the rights of full legal ownership. It does not include the recent statutory amendments in jurisdictions such as New South Wales and the United Kingdom. It argues that at common law, people do not own their own bodies or excised bodily material. People can authorise the removal of their bodily material and its use, either during life or after (...)
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  5.  51
    Anthony Matthew (1971). Prediction and Predication. British Journal for the Philosophy of Science 22 (2):171-182.
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  6.  1
    Loane Skene (1991). Mapping the Human Genome: Some Thoughts for Those Who Say'there Should Be a Law on It'. Bioethics 5 (3):233–249.
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  7.  18
    Loane Skene (2004). Courts as Communicators: Can Doctors Learn From Judges' Decisions? [REVIEW] Journal of Bioethical Inquiry 1 (1):49-56.
    The role of the courts in ‘communicating’ with those affected by their decisions is contentious. Some legal commentators maintain that courts and legislators are able to communicate decisions effectively and that attempts to ‘dumb down’ the law will not make such decisions more accessible to doctors and other professionals. Justice Michael Kirby, on the other hand, seems to share the present author's view that judges could improve their communication of their decisions to a wider audience: ‘In future, it seems inevitable (...)
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  8.  2
    Loane Skene (1991). Risk-Related Standard Inevitable in Assessing Competence. Bioethics 5 (2):113–117.
  9.  46
    Roberto Festa (2012). “For Unto Every One That Hath Shall Be Given”. Matthew Properties for Incremental Confirmation. Synthese 184 (1):89-100.
    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 (...)
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  10.  21
    Mika Hietanen (2011). The Gospel of Matthew as a Literary Argument. Argumentation 25 (1):63-86.
    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 (...)
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  11.  20
    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.
    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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  12.  3
    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.
    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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  13.  2
    William Robbins (1959). The Ethical Idealism of Matthew Arnold a Study of the Nature and Sources of His Moral and Religious Ideas. W. Heinemann.
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  14. Kenneth Boyd (2010). Knowledge in an Uncertain World * by Jeremy Fantl and Matthew McGrath. Analysis 71 (1):189-191.
    A review of Jeremy Fantl and Matthew McGrath's "Knowledge in an Uncertain World.".
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  15.  62
    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.
    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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  16.  17
    Helen Steward (forthcoming). The Mind’s Construction: The Ontology of Mind and Mental Action, by Matthew Soteriou. Mind:fzv168.
    A review of Matthew Soteriou's 'The Mind's Construction: The Ontology of Mind and Mental Action'.
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  17.  27
    Michael Strevens (2006). The Role of the Matthew Effect in Science. Studies in History and Philosophy of Science 37 (2):159-170.
    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 (...)
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  18.  10
    Uwe Steinhoff (2016). Torture and Moral Integrity: A Philosophical Enquiry by Matthew H. Kramer. Kennedy Institute of Ethics Journal 25 (4):1-6.
    The blurb of Matthew Kramer’s book, Torture and Moral Integrity: A Philosophical Enquiry, states that the book “seeks to explain why interrogational and other types of torture are always and everywhere morally wrong.” This might give the prospective reader the impression that the book takes an absolutist stance against torture, but this impression would be misleading. The explanation of the discrepancy between the book’s self-presentation and what it is actually saying lies in the idiosyncratic terminology Kramer employs throughout (...)
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  19.  1
    Matthew Arnold & James Gribble (1967). Matthew Arnold. Collier-Macmillan Macmillan.
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  20.  52
    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.
    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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  21. David Kennedy (2011). From Outer Space and Across the Street: Matthew Lipman’s Double Vision. Childhood and Philosophy 7:49-74.
    This review of Matthew Lipman’s autobiography, A Life Teaching Thinking, is a reflection on the themes and patterns of his extraordinarily productive career. His book begins with memories of earliest childhood and his preoccupation with the possibility of being able to fly, moves through the years in which his family struggled with the effects of the Great Depression, through his service in the military during World War II, his discovery of the joy and beauty of philosophy, his academic rise (...)
     
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  22.  67
    Matthew Boyle (2010). Review of Lucy O'Brien, Matthew Soteriou (Eds.), Mental Actions. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
  23.  7
    Christopher Tollefsen (2013). Response to Robert Koons and Matthew O'Brien's “Objects of Intention. American Catholic Philosophical Quarterly 87 (4):751 - 778.
    Robert Koons and Matthew O’Brien have leveled a number of objections against the New Natural Law account of human action and intention. In this paper, I discuss five areas in which I believe that the Koons-O’Brien criticism of the New Natural Law theory is mistaken, or in which their own view is problematic. I hope to show, inter alia, that the New Natural Law approach is not committed to a number of theses attributed to it by Koons and (...)
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  24.  26
    Andrew Torrance (2014). Do You Have the Heart to Come to Faith? A Look at Anti‐Climacus' Reading of Matthew 11.6. Heythrop Journal 55 (5):860-870.
    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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  25.  7
    J. Harris (2002). Commentary on Skene and Parker: The Role of a Church (or Other Ideologically Based Interest Group) in Developing the Law--A Plea for Ethereal Intervention. Journal of Medical Ethics 28 (4):219-220.
    This paper discusses the provocative views of Skene and Parker as to the role of religious or other ideologically based interest groups in law and policy making. We draw distinctions between doctrine and prejudice and between argument and ideology which we trust take the debate further. Finally we recommend an ethereal, democratic, and populist partial solution.
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  26.  40
    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.
    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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  27.  5
    Matthew Kieran (1997). Aesthetic Value: Beauty, Ugliness and Incoherence: Matthew Kieran. Philosophy 72 (281):383-399.
    From Plato through Aquinas to Kant and beyond beauty has traditionally been considered the paradigmatic aesthetic quality. Thus, quite naturally following Socrates' strategy in The Meno, we are tempted to generalize from our analysis of the nature and value of beauty, a particular aesthetic value, to an account of aesthetic value generally. When we look at that which is beautiful, the object gives rise to a certain kind of pleasure within us. Thus aesthetic value is characterized in terms of that (...)
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  28.  6
    Hélène Frichot (2015). Matthew Barney's Cremaster Cycle Revisited. Angelaki 20 (1):55-67.
    :It is now well over a decade since the artist Matthew Barney's epic work the Cremaster Cycle was completed. This essay returns to the post-human becomings of man that populate Barney's elaborately cross-referenced, aesthetic pluriverse, in particular addressing how the man-form labours amidst and on his environment-worlds, inclusive of the architectural augmentations that assist in the production of such worlds. Revisiting Barney's Cremaster Cycle now offers the opportunity to ask what becomes of the exclusionary and exhaustive world-making performances of (...)
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  29.  8
    F. Scott Spencer (2010). Scripture, Hermeneutics, and Matthew's Jesus. Interpretation 64 (4):368-378.
    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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  30.  8
    David Grumett (2005). The Enlightenment of the Magi: Faith and Reason in Matthew 2:1–12. Philosophy and Theology 17 (1/2):3-16.
    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 (...)
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  31.  7
    Stephen Nathanson (2012). Terrorism and the Ethics of War: Responses to Joan McGregor, Sally Scholz, and Matthew Silliman. Social Philosophy Today 28:187-198.
    The primary thesis of Terrorism and the Ethics of War is that terrorist acts are always wrong. I begin this paper by describing two views that I criticize in the book The first condemns all terrorism but applies the term in a biased way; the second defends some terrorist acts. I then respond to issues raised by the commentators. I discuss Joan McGregor’s concerns about the definition of terrorism and about how terrorism differs from other forms of violence againstinnocent people. (...)
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  32.  11
    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.
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  33.  10
    M. Eugene Boring (2010). Matthew's Narrative Christology: Three Stories. Interpretation 64 (4):356-367.
    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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  34.  9
    Benedict Thomas Viviano (2010). God in the Gospel According to Matthew. Interpretation 64 (4):341-354.
    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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  35.  33
    David Bain (2005). Daniel Dennett. Reconciling Science and Our Self-Conception. By Matthew. [REVIEW] Philosophical Quarterly 55 (219):369-371.
    Review of Matthew 's Elton's book, *Daniel Dennett: Reconciling Science and Our Self-Conception*.
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  36.  23
    Andrew Kania (2010). Review of Matthew Nudds, Casey O'Callaghan (Eds.), Sounds and Perception: New Philosophical Essays. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).
    Review of Matthew Nudds and Casey O'Callaghan (eds.), _Sounds and Perception: New Philosophical Essays_.
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  37.  7
    James P. Martin (1975). The Church in Matthew. Interpretation 29 (1):41-56.
    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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  38.  3
    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.
    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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  39.  7
    Lloyd Gaston (1975). The Messiah of Israel As Teacher of the Gentiles The Setting of Matthew's Christology. Interpretation 29 (1):24-40.
    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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  40.  4
    H. Balmer (1975). An Exposition of Matthew 4:1–11. Interpretation 29 (1):57-62.
    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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  41.  6
    Jack Dean Kingsbury (1975). Form and Message of Matthew. Interpretation 29 (1):13-23.
    While the First Gospel certainly reflects ecclesiological concerns, it is principally the Christology of Matthew that has determined its character.
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  42.  10
    Mark Kenney (2012). A Source Critical Edition of the Gospels of Matthew and Luke in Greek and English, 2 Vols. [Book Review]. The Australasian Catholic Record 89 (2):254.
    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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  43.  5
    Robert H. Smith (1992). Matthew's Message for Insiders Charisma and Commandment in a First-Century Community. Interpretation 46 (3):229-239.
    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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  44.  3
    E. Charles (1975). Interpreting the Gospel of Matthew. Interpretation 29 (1):3-12.
    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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  45.  3
    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.
    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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  46.  3
    Dorothy Jean Weaver (2010). “Wherever This Good News Is Proclaimed”: Women and God in the Gospel of Matthew. Interpretation 64 (4):391-401.
    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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  47.  4
    David C. van Meter (1996). Christian of Stavelot on Matthew 24:42, and the Tradition That the World Will End on a March 25th. Recherches de Theologie Et Philosophie Medievales 63:68-92.
    For those who are eagerly awaiting the return of Christ in glory, the admonition articulated in Matthew 24:42 has always been of paramount importance. Not only are we counseled to remain ever vigilant, but the intellectual boundaries within which we may abide in our expectation are also carefully delineated, for it is here that Christ most firmly establishes his mandate that we profess a radical agnosticism regarding the time-tables of sacred history. Nonetheless, since the days of the Church Fathers (...)
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  48.  13
    Matthew D. Adler (2002). Review of Matthew H. Kramer (Ed.), Rights, Wrongs and Responsibilities. [REVIEW] Notre Dame Philosophical Reviews 2002 (9).
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  49.  7
    Marshall H. Medoff (2006). Evidence of a Harvard and Chicago Matthew Effect. Journal of Economic Methodology 13 (4):485-506.
    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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  50.  3
    Donald S. Rubenstein (1998). Response to “Dimensions and Classification of Genetic Interventions in the Human Genome” by Matthew D. Bacchetta and Gerd Richter. [REVIEW] Cambridge Quarterly of Healthcare Ethics 7 (1):90-93.
    In responding to our paper, 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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