Search results for 'Merle A. Williams' (try it on Scholar)

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  1.  17
    David M. Williams, Robert W. Scotland, Christopher J. Humphries & Darrell J. Siebert (1996). Confusion in Philosophy: A Comment on Williams (1992). Synthese 108 (1):127 - 136.
    Patricia Williams made a number of claims concerning the methods and practise of cladistic analysis and classification. Her argument rests upon the distinction of two kinds of hierarchy: a divisional hierarchy depicting evolutionary descent and the Linnean hierarchy describing taxonomic groups in a classification. Williams goes on to outline five problems with cladistics that lead her to the conclusion that systematists should eliminate cladism as a school of biological taxonomy and to replace it either with something that is (...)
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  2.  7
    A. Dee Williams (forthcoming). A. Dee Williams 71. Journal of Thought.
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  3.  2
    Paul Williams (1991). Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective1: Paul Williams. Religious Studies 27 (4):511-521.
    The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...)
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  4. C. J. F. Williams (1968). A Programme for Christology: C. J. F. WILLIAMS. Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  5.  5
    Anne Williams (2010). Selecting Barrenness - A Response From Anne Williams. Human Reproduction and Genetic Ethics 16 (1):29-31.
    A response to Kavita Shah's article Selecting Barrenness.
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  6. D. M. Williams (1978). The Paṭiccasamuppāda: A Developed Formula: D. M. WILLIAMS. Religious Studies 14 (1):35-56.
    The purpose of this article should become plain during the reading of it, but perhaps some prior explanation is needed. Almost from the beginning of my study of the paṭiccasamuppāda I have had the notion that it could not have come into existence in the form the usual twelvefold formulation takes. For reasons which I try to make clear this twelvefold formulation is not a satisfactory statement of what it is supposed to explain, namely the reasons for each individual's continued (...)
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  7.  2
    Duncan Ryfiken Williams (2000). 2000 Representations of Zen: A Social and Institutional History of Soto Zen Buddhism in Edo Japan. Ph. D. Dissertation, Harvard University. Duncan Ryiken Williams Trinity College. [REVIEW] Japanese Journal of Religious Studies 28:1-2.
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  8. Christopher Williams (1980). Realism and the Cinema a Reader /Edited by Christopher Williams. --. --. Routledge & Kegan Paul in Association with the British Film Institute,1980.
     
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  9. Patricia J. Williams (1998). Seeing a Cohr-Blind Future: The Paradox of Race (New York: Farrar, Straus and GiroUX, 1997); Robert Gooding-Williams," Race. Multiculturalism, and Democracy,". Constellations 5:i8 - 41.
     
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  10.  6
    Merle A. Williams (1993). Henry James and the Philosophical Novel: Being and Seeing. Cambridge University Press.
    Henry James and the Philosophical Novel breaks fresh ground by examining James's unique position as a philosophical novelist, closely associated with the climate of ideas generated by his brother William. It considers storytelling as a mode of philosophical enquiry, showing how a range of distinguished thinkers have relied on fictional narrative as a technique for formulating and clarifying their ideas; and investigates (with close reference to his novels) the affiliations between James's practice as a novelist and contemporary epistemological, moral, and (...)
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  11. Bernard Williams (2000). Philosophy as a Humanistic Discipline. Philosophy 75 (4):477-496.
    What can--and what can't--philosophy do? What are its ethical risks--and its possible rewards? How does it differ from science? In Philosophy as a Humanistic Discipline , Bernard Williams addresses these questions and presents a striking vision of philosophy as fundamentally different from science in its aims and methods even though there is still in philosophy "something that counts as getting it right." Written with his distinctive combination of rigor, imagination, depth, and humanism, the book amply demonstrates why Williams (...)
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  12.  4
    V. M. Marsh, D. M. Kamuya, A. M. Mlamba, T. N. Williams & S. S. Molyneux (2009). Experiences with Community Engagement and Informed Consent in a Genetic Cohort Study of Severe Childhood Diseases in Kenya. BMC Medical Ethics 11 (1):13-13.
    BackgroundThe potential contribution of community engagement to addressing ethical challenges for international biomedical research is well described, but there is relatively little documented experience of community engagement to inform its development in practice. This paper draws on experiences around community engagement and informed consent during a genetic cohort study in Kenya to contribute to understanding the strengths and challenges of community engagement in supporting ethical research practice, focusing on issues of communication, the (...)
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  13.  23
    John N. Williams (2013). The Completeness of the Pragmatic Solution to Moore's Paradox in Belief: A Reply to Chan. Synthese 190 (12):2457-2476.
    Moore’s paradox in belief is the fact that beliefs of the form ‘ p and I do not believe that p ’ are ‘absurd’ yet possibly true. Writers on the paradox have nearly all taken the absurdity to be a form of irrationality. These include those who give what Timothy Chan calls the ‘pragmatic solution’ to the paradox. This solution turns on the fact that having the Moorean belief falsifies its content. Chan, who also takes the absurdity to be a (...)
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  14. Bernard Williams (ed.) (1981). Obscenity and Film Censorship: An Abridgement of the Williams Report. Cambridge University Press.
    The Williams Report on Obscenity and Film Censorship provoked predictably strong reactions in Britain when it first appeared, both from those who had read it and from those who had not. It is reissued here, in an abridged form, in the belief that it ought to be more widely read and more fully discussed. The practical issues and political principles examined in the Report are certainly of very general and continuing interest, and the report will remain a crucial point (...)
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  15. Michael Williams (1977/1999). Groundless Belief: An Essay on the Possibility of Epistemology: With a New Preface and Afterword. Princeton University Press.
    Inspired by the work of Wilfrid Sellars, Michael Williams launches an all-out attack on what he calls "phenomenalism," the idea that our knowledge of the world rests on a perceptual or experiential foundation. The point of this wider-than-normal usage of the term "phenomenalism," according to which even some forms of direct realism deserve to be called phenomenalistic, is to call attention to important continuities of thought between theories often thought to be competitors. Williams's target is not phenomenalism in (...)
     
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  16. Michael Allen Williams (1999). Rethinking "Gnosticism": An Argument for Dismantling a Dubious Category. Princeton University Press.
    Most anyone interested in such topics as creation mythology, Jungian theory, or the idea of "secret teachings" in ancient Judaism and Christianity has found "gnosticism" compelling. Yet the term "gnosticism," which often connotes a single rebellious movement against the prevailing religions of late antiquity, gives the false impression of a monolithic religious phenomenon. Here Michael Williams challenges the validity of the widely invoked category of ancient "gnosticism" and the ways it has been described. Presenting such famous writings and movements (...)
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  17.  23
    M. Dixon-Woods, SJ Williams, CJ Jackson, A. Akkad, S. Kenyon & M. Habiba (2006). Why Women Consent to Surgery, Even When They Don't Want To: A Qualitative Study. Clinical Ethics 1 (3):153-158.
    Although there has been critical analysis of how the informed consent process functions in relation to participation in research and particular ethical 'dilemmas', there has been little examination of consenting to more routine medical procedures. We report a qualitative study of 25 women who consented to surgery. Of these, nine were ambivalent or opposed to having an operation. When faced with a consent form, women's accounts suggest that they rarely do anything other than obey professionals' requests for a signature. An (...)
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  18. James D. Williams (1998). Lyotard: Towards a Postmodern Philosophy. Polity.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades. He was a leading participant in debates about post-modernism and the decline of Marxism, and he made important contributions to ethics, aesthetics and political philosophy. In this authoritative introduction, Williams tracks the development of Lyotard's thought from his early writings on the libidinal economy to his more recent work on the post-modern condition. Williams argues that despite the wide-ranging character of Lyotard's writings, they are animated (...)
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  19.  2
    Bernard Williams (1999). Seminar with Bernard Williams 25 November 1998 — Institute of Philosophy — KU Leuven. Ethical Perspectives 6 (3-4):243-265.
    Arnold Burms: Professor Williams has said that he is willing to answer some of our questions about his work. Given the amount of work he has to do here in a few days, this was a generous decision for which we are genuinely grateful. Professor Van de Putte will start the discussion with some questions about the relation between theory and practice.André Van de Putte: In Ethics and the Limits of Philosophy you situate ethical thought in the context (...)
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  20.  5
    Emyr Williams, Ursula Billington & Leslie J. Francis (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  21.  4
    Reginald Williams (2008). Gender, Evil, and God: A Dialogue. Think 6 (16):93.
    Reginald Williams offers a novel approach to the problem of evil.
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  22.  7
    Patricia A. Williams (2001). The Problem of Evil: A Solution From Science. Zygon 36 (3):563-574.
    In this essay, I attempt to solve the problem of the existence of evil in a world created by an omniscient, omnibenevolent, omnipotent God. I conclude that evil exists because God wanted to create moral creatures. Because choice is necessary for morality, God created creatures with enormous capacities for choice—and therefore enormous capacities for evil. Material creatures are subject to pain and death because, for such creatures, moral choices are deeply serious. The laws that underlie the material world and from (...)
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  23.  2
    A. R. Wittich, B. R. Williams, F. A. Bailey, L. L. Woodby & K. L. Burgio (2012). "He Got His Last Wishes": Ways of Knowing a Loved One's End-of-Life Preferences and Whether Those Preferences Were Honored. Journal of Clinical Ethics 24 (2):113-124.
    As a patient approaches death, family members often are asked about their loved one’s preferences regarding treatment at the end of life. Advance care directives may provide information for families and surrogate decision makers; however, less than one-third of Americans have completed such documents. As the U.S. population continues to age, many surrogate decision makers likely will rely on other means to discern or interpret a loved one’s preferences. While many surrogates indicate that they have some knowledge of their loved (...)
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  24.  1
    Robyn Williams (2013). Why 41 Years of Science Broadcasting Makes Me a Humanist on Stilts. The Australian Humanist 111 (111):3.
    Williams, Robyn I was briefly a religious person - only on a form. When we crossed into Pakistan, having hitch-hiked from London en route to Sydney in 1966, there came a point where you could not just put a line through where it said 'religion'. I suddenly discovered what to do. I wrote 'Congregationalist hedonist'. All the officials loved it. We had lots of fun together.
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  25. James Farr & David Lay Williams (eds.) (2015). The General Will: The Evolution of a Concept. Cambridge University Press.
    Although it originated in theological debates, the general will ultimately became one of the most celebrated and denigrated concepts emerging from early modern political thought. Jean-Jacques Rousseau made it the central element of his political theory, and it took on a life of its own during the French Revolution, before being subjected to generations of embrace or opprobrium. James Farr and David Lay Williams have collected for the first time a set of essays that track the evolving history of (...)
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  26. Christopher Williams (1999). A Cultivated Reason: An Essay on Hume and Humeanism. Penn State University Press.
    As Plato’s tripartite division of the soul, Descartes’s criterion of clear and distinct ideas, and Kant’s notion of the categorical imperative attest, philosophy has traditionally been wedded to rationalism and its “intellectualist” view of persons. In this book Christopher Williams seeks to wean his fellow philosophers away from an overly rationalistic self-understanding by using resources that are available within the philosophical tradition itself, including some that anticipate strands of Nietzsche’s thought. The book begins by developing Hume’s critique of rationalism, (...)
     
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  27. Christopher Williams (2004). A Cultivated Reason: An Essay on Hume and Humeanism. Penn State University Press.
    As Plato’s tripartite division of the soul, Descartes’s criterion of clear and distinct ideas, and Kant’s notion of the categorical imperative attest, philosophy has traditionally been wedded to rationalism and its “intellectualist” view of persons. In this book Christopher Williams seeks to wean his fellow philosophers away from an overly rationalistic self-understanding by using resources that are available within the philosophical tradition itself, including some that anticipate strands of Nietzsche’s thought. The book begins by developing Hume’s critique of rationalism, (...)
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  28. Thomas D. Williams (2008). Knowing Right From Wrong: A Christian Guide to Conscience. Faith Words.
    Father Williams explains how the conscience is formed through our training and experiences and informed by the Holy Spirit, making it an essential tool for daily living. He uses familiar and surprising characters to illustrate the positive choices conscience can direct--and the disaster that results when a conscience is undeveloped or ignored. Questions he tackles include "Is it more important to be smart or good?""Is there a morally right thing to do in every situation?" and "Is the Christian (...)
     
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  29. James D. Williams (2013). Lyotard: Towards a Postmodern Philosophy. Polity.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades. He was a leading participant in debates about post-modernism and the decline of Marxism, and he made important contributions to ethics, aesthetics and political philosophy. In this authoritative introduction, Williams tracks the development of Lyotard's thought from his early writings on the libidinal economy to his more recent work on the post-modern condition. Williams argues that despite the wide-ranging character of Lyotard's writings, they are animated (...)
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  30. James D. Williams (2013). Lyotard: Towards a Postmodern Philosophy. Polity.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades. He was a leading participant in debates about post-modernism and the decline of Marxism, and he made important contributions to ethics, aesthetics and political philosophy. In this authoritative introduction, Williams tracks the development of Lyotard's thought from his early writings on the libidinal economy to his more recent work on the post-modern condition. Williams argues that despite the wide-ranging character of Lyotard's writings, they are animated (...)
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  31. James D. Williams (2013). Lyotard: Towards a Postmodern Philosophy. Polity.
    Jean-Francois Lyotard was one of the most influential European thinkers in recent decades. He was a leading participant in debates about post-modernism and the decline of Marxism, and he made important contributions to ethics, aesthetics and political philosophy. In this authoritative introduction, Williams tracks the development of Lyotard's thought from his early writings on the libidinal economy to his more recent work on the post-modern condition. Williams argues that despite the wide-ranging character of Lyotard's writings, they are animated (...)
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  32. Bernard Williams, Josefine Nauckhoff & Adrian Del Caro (eds.) (2013). Nietzsche: The Gay Science: With a Prelude in German Rhymes and an Appendix of Songs. Cambridge University Press.
    Nietzsche wrote The Gay Science, which he later described as 'perhaps my most personal book', when he was at the height of his intellectual powers, and the reader will find in it an extensive and sophisticated treatment of the philosophical themes and views which were most central to Nietzsche's own thought and which have been most influential on later thinkers. These include the death of God, the problem of nihilism, the role of truth, falsity and the will-to-truth in human life, (...)
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  33. Bernard Williams, Josefine Nauckhoff & Adrian Del Caro (eds.) (2012). Nietzsche: The Gay Science: With a Prelude in German Rhymes and an Appendix of Songs. Cambridge University Press.
    Nietzsche wrote The Gay Science, which he later described as 'perhaps my most personal book', when he was at the height of his intellectual powers, and the reader will find in it an extensive and sophisticated treatment of the philosophical themes and views which were most central to Nietzsche's own thought and which have been most influential on later thinkers. These include the death of God, the problem of nihilism, the role of truth, falsity and the will-to-truth in human life, (...)
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  34. Bernard Williams, Josefine Nauckhoff & Adrian Del Caro (eds.) (2001). Nietzsche: The Gay Science: With a Prelude in German Rhymes and an Appendix of Songs. Cambridge University Press.
    Nietzsche wrote The Gay Science, which he later described as 'perhaps my most personal book', when he was at the height of his intellectual powers, and the reader will find in it an extensive and sophisticated treatment of the philosophical themes and views which were most central to Nietzsche's own thought and which have been most influential on later thinkers. These include the death of God, the problem of nihilism, the role of truth, falsity and the will-to-truth in human life, (...)
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  35. Bernard Williams (ed.) (2015). Obscenity and Film Censorship: An Abridgement of the Williams Report. Cambridge University Press.
    When it first appeared in 1979, the Williams Report on Obscenity and Film Censorship provoked strong reactions. The practical issues and political principles examined are of continuing interest and remain a crucial point of reference for discussions on obscenity and censorship. Presented in a fresh series livery for the twenty-first century, and with a specially commissioned Preface written by Onora O'Neill, illuminating its continuing importance and relevance to philosophical enquiry, this abridged edition of Bernard Williams's Report presents all (...)
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  36. Emyr Williams, Leslie J. Francis & Ursula Billington (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  37.  41
    Clifford Williams (2003). Beyond a-and B-Time. Philosophia 31 (1-2):75-91.
    The common assumption in the debate between the A- and B-theories is that there is a difference between A- and B-time. A-time has been said to be characterized by a flow, whereas B-time has been said not to consist of a flow. This way of construing the debate, however, is mistaken. Both A- and B-time possess "flow" or transition. But if this is so, we need to ask how B-time flow differs from A-time flow. I argue that none of the (...)
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  38. Lisa M. Nagy & Terri A. Williams (2001). Comparative Limb Development as a Tool for Understanding the Evolutionary Diversification of Limbs in Arthropods: Challenging the Modularity Paradigm. In G. P. Wagner (ed.), The Character Concept in Evolutionary Biology. Academic Press 455--488.
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  39.  7
    C. Johnston, C. Williams, C. Dias, A. Lapraik, L. Marvdashti & C. Norcross (2012). Setting Up a Student Clinical Ethics Committee. Clinical Ethics 7 (2):51-53.
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  40.  1
    Kenneth A. Deffenbacher, Gary J. Platt & Mark A. Williams (1974). Differential Recall as a Function of Socially Induced Arousal and Retention Interval. Journal of Experimental Psychology 103 (4):809.
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  41.  3
    Patricia A. Williams (1996). Christianity and Evolutionary Ethics: Sketch Toward a Reconciliation. Zygon 31 (2):253-268.
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  42.  2
    Valmi D. Sousa, Janet K. Williams, Jack J. Barnette & David A. Reed (2010). A New Scale to Measure Family Members' Perception of Community Health Care Services for Persons with Huntington Disease. Journal of Evaluation in Clinical Practice 16 (3):470-475.
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  43.  5
    B. A. O. Williams (1958). The Revolution in Philosophy. By A. J. Ayer and Others; Introduction by Gilbert Ryle. (London: Macmillan & Co. Ltd. 1956. P. 126. Price 10s. 6d. Net.). [REVIEW] Philosophy 33 (124):65-.
  44.  1
    A. Williams (2005). A Response To: The Use of Emergency Hormonal Contraception in Cases of Rape--Revisiting the Catholic Position. Human Reproduction and Genetic Ethics 11 (2).
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  45. Adam J. Cocks, Robin C. Jackson, Daniel T. Bishop & A. Mark Williams (forthcoming). Anxiety, Anticipation and Contextual Information: A Test of Attentional Control Theory. Cognition and Emotion:1-12.
  46. Mark A. Williams, Simon A. Moss & John L. Bradshaw (2004). A Unique Look at Face Processing: The Impact of Masked Faces on the Processing of Facial Features. Cognition 91 (2):155-172.
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  47. A. M. Williams (1912). Education, a Survey of Tendencies. --. J. Maclehose.
     
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  48. Kevin Jon Williams, Victoria P. Werth & Jon A. Wolff (1984). Intravenously Administered Lecithin Liposomes: A Synthetic Antiatherogenic Lipid Particle. Perspectives in Biology and Medicine 27 (3):417-431.
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  49. A. M. Williams (1911). Johann Friedrich Herbart a Study in Pedagogics. --. Blackie.
     
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  50. A. N. Williams (2010). Nouvelle Théologie and Sacramental Ontology: A Return to Mystery – By Hans Boersma. Modern Theology 26 (3):486-488.
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