Search results for 'Michelle Crosby' (try it on Scholar)

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  1.  9
    M. Neil Browne & Michelle Crosby (2004). Nurturing the Relational Promise of Critical Thinking. Inquiry 23 (3):23-26.
    After having achieved some level of competency in their critical thinking classes, students are often frustrated by the effects of their use of critical thinking with their friends and family. This threat to their long-standing relationships and social comfort should be addressed in our pedagogy if we are to enable critical thinking to realize its potential for effective communication. Explicit attention to the emotional component of critical thinking exchanges is a possible step towards alleviating the negative tensions that would otherwise (...)
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  2.  4
    Donald A. Crosby (1988). The Specter of the Absurd: Sources and Criticisms of Modern Nihilism. State University of New York Press.
    This book is our century’s most comprehensive and wise treatment of nihilism in all of its guises, comparing favorably with Rosen, Cavell, and indeed with Spengler. Crosby argues that our culture is genuinely haunted by nihilism expressing itself in the fideism of fundamentalism as well as in the debilitating alienation from all orientation. This results from a one-sided development of Western culture. Unlike most writers on this topic, Crosby acknowledges many sources colluding to frame the culture of nihilism, (...)
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  3. Donald A. Crosby (2005). Novelty. Lexington Books.
    The question of causality has haunted the history of Western metaphysics since the time of the Pre-Socratic philosophy. Hand-in-hand with attempts to address this question is the promise of unlocking larger and more complicated questions pertaining to human freedom. But what of novelty? In this brilliant extended essay Donald A. Crosby contends that, though novelty can't be comprehended without efficient causality, causality requires a concept of novelty; without it cause and effect relations are unintelligible and, indeed, impossible.
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  4.  5
    Kate Crosby & Jotika Khur-Yearn (2010). Poetic Dhamma and the Zare: Traditional Styles of Teaching Theravada Amongst the Shan of Northern Thailand. Contemporary Buddhism 11 (1):1-26.
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  5.  9
    Kate Crosby, Andrew Skilton & Amal Gunasena (2012). The Sutta on Understanding Death in the Transmission of Borān Meditation From Siam to the Kandyan Court. Journal of Indian Philosophy 40 (2):177-198.
    This article announces the discovery of a Sinhalese version of the traditional meditation ( borān yogāvacara kammaṭṭhāna ) text in which the Consciousness or Mind, personified as a Princess living in a five-branched tree (the body), must understand the nature of death and seek the four gems that are the four noble truths. To do this she must overcome the cravings of the five senses, represented as five birds in the tree. Only in this way will she permanently avoid the (...)
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  6.  37
    Kate Crosby (2000). Tantric Theravāda: A Bibliographic Essay on the Writings of François Bizot and Others on the Yogāvacara Tradition. Contemporary Buddhism 1 (2):141-198.
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  7.  35
    Kate Crosby (1999). History Versus Modern Myth: The Abhayagirivihāra, the Vimuttimagga and Yogāvacara Meditation. [REVIEW] Journal of Indian Philosophy 27 (6):503-550.
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  8.  87
    John F. Crosby (2001). Is All Evil Really Only Privation? Proceedings of the American Catholic Philosophical Association 75:197-209.
    It is proposed to test the privation theory of evil by examining three kinds of evil: (1) the evil of the complete destruction of some good (as distinct from the wounding of that good); (2) the evil of physical pain; and (3) certain forms of moral evil in which the evildoer is hostile to some good. It is shown that in none of these cases does evil seem to fit the privation scheme, and that in the second and third case (...)
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  9.  1
    Mugdha Dabeer, Edward Kim, Gregory P. Reece, Fatima Merchant, Melissa A. Crosby, Elisabeth K. Beahm & Mia K. Markey (2011). Automated Calculation of Symmetry Measure on Clinical Photographs. Journal of Evaluation in Clinical Practice 17 (6):1129-1136.
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  10.  6
    Robert Crosby (1989). The Future of Human Evolution: Toward an Understanding of Possibilities. World Futures 27 (1):33-51.
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  11. Marie Iding, Brent Auernheimer, Martha E. Crosby & E. Barbara Klemm (2002). Users' Confidence Levels and Strategies for Determining Web Site Veracity. Thought: A Journal of Philosophy 1:9.
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  12.  11
    John F. Crosby (1986). The Encounter of God and Man in Moral Obligation. New Scholasticism 60 (3):317-355.
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  13.  21
    John F. Crosby (1992). The New Jacobinism. Review of Metaphysics 45 (4):881-883.
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  14.  1
    George Allan, Merle Allshouse, Harley Chapman, John B. Cobb, John Compton, Donald A. Crosby, Paul T. Durbin, Barbara Meister Ferré, Frederick Ferré, Frank B. Golley, Joseph Grange, John Granrose, David Ray Griffin, David Keller, Eugene Thomas Long, Elisabethe Segars McRae, Leslie A. Muray, William L. Power, James F. Salmon, Hans Julius Schneider, Dr Kristin Shrader-Frechette, Udo E. Simonis, Donald Wayne Viney & Clark Wolf (eds.) (2005). Nature, Truth, and Value: Exploring the Thinking of Frederick Ferrz. Lexington Books.
    In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.
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  15.  10
    Kate Crosby (2008). Changing the Landscape of Theravada Studies. Contemporary Buddhism 9 (1):1-6.
  16.  46
    John F. Crosby (2007). Doubts About the Privation Theory That Will Not Go Away: Response to Patrick Lee. American Catholic Philosophical Quarterly 81 (3):489-505.
    Towards the end of his response to me, Lee presents an argument for the necessity of interpreting all evil as privation. I counter this argument by showingthat it works only for what I call “formal” good and evil, but not for what I call “contentful” good and evil. In fact, evil that is “contentful” presents a challenge tothe privation theory that I had not discussed in my article. I then proceed, in the second part of my response, to revisit the (...)
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  17.  3
    Kate Crosby (2000). Uddis and ĀCikh: Buddhaghosa on the Inclusion of the SikkhāPada in the Pabbajjā Ceremony. [REVIEW] Journal of Indian Philosophy 28 (5/6):461-477.
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  18.  9
    John F. Crosby (1986). The Encounter of God and Man in Moral Obligation. New Scholasticism 60 (3):317-355.
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  19.  17
    Michael Crosby (2005). Catholic Social Teaching and Globalization. Journal of Catholic Social Thought 2 (1):235-248.
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  20. Christina Crosby (1992). Dealing with Differences. In Judith Butler & Joan Wallach Scott (eds.), Feminists Theorize the Political. Routledge 130--43.
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  21.  3
    Kate Crosby (2006). A Theravāda Code Of Conduct For Good Buddhists: The "Upāsakamanussavinaya". Journal of the American Oriental Society 126 (2):177-187.
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  22.  8
    John F. Crosby (2005). Introduction. American Catholic Philosophical Quarterly 79 (1):1-11.
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  23.  8
    Donald A. Crosby (1973). Risk and Rhetoric in Religion. Process Studies 3 (1):55-64.
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  24.  13
    John F. Crosby (2011). The Individuality of Human Persons. Review of Metaphysics 52 (1):21-50.
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  25.  13
    J. F. Crosby (1996). The Teaching of John Paul II on the Christian Meaning of Suffering. Christian Bioethics 2 (2):154-171.
    Taking John Paul II's teaching on the Christian meaning of suffering as my main source for a Catholic perspective on suffering, I show how seriously he takes the reality of suffering, and how seriously he takes the question as to the meaning of suffering. I proceed to explore his many-sided teaching on the way in which sin is and is not involved in the meaning of suffering, giving particular attention to his teaching on social dimensions of sin and suffering that (...)
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  26.  38
    John F. Crosby (1993). The Personhood of the Human Embryo. Journal of Medicine and Philosophy 18 (4):399-417.
    My interlocutor is anyone who denies peisonhood to the embryo on the grounds that a human person can exist only in conscious activity and that in the absence of consciousness a person cannot exist at all. I probe personal consciousness to the point at which the distinction between the being and the consciousness of the human person appears, and argue on the basis of this distinction that the being of a person can exist in the absence of any consciousness. I (...)
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  27.  6
    Joanna Crosby (1995). Philosophy of Woman. Teaching Philosophy 18 (3):286-288.
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  28.  24
    Donald A. Crosby (2012). Mark Johnston: Saving God: Religion After Idolatry. Princeton University Press, Princeton, NJ, 2009, Xiv + 198 Pages, $24.95 (Hb). [REVIEW] International Journal for Philosophy of Religion 72 (2):145-154.
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  29.  27
    John F. Crosby (2001). The Twofold Source of the Dignity of Persons. Faith and Philosophy 18 (3):292-306.
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  30.  6
    John F. Crosby (2009). How the Gospel Encounters Culture in the Catholic University. Newman Studies Journal 6 (1):47-56.
    This essay—originally a presentation at the annual meeting of the Fellowship of Catholic Scholars, September 28, 2007, in Washington DC—uses the concept of a “power of assimilation” from Newman’s Essay on the Development of Christian Doctrine toshow how the Christian intellectual exercises this power in encountering the surrounding non-Christian culture.
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  31.  13
    John F. Crosby (1999). Inference and Intuition in the Understanding of Other Persons. Proceedings of the American Catholic Philosophical Association 73:137-146.
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  32.  31
    Joanna Crosby (2003). Review of Theodore Schatzki, The Site of the Social: A Philosophical Account of the Constitution of Social Life and Change. [REVIEW] Notre Dame Philosophical Reviews 2003 (3).
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  33.  32
    Donald A. Crosby (2010). Emergentism, Perspectivism, and Divine Pathos. American Journal of Theology and Philosophy 31 (3):196-206.
    In his book Divine Beauty: The Aesthetics of Charles Hartshorne, Daniel A. Dombrowski performs a welcome service by bringing into clear focus a large number of the extensive writings of Hartshorne and relating them to the topic of aesthetics.1 In so doing, he shows how central Hartshorne’s analysis of aesthetic experience is to various aspects of his thought, including but by no means restricted to his views on the nature of art and the place of the arts in human life. (...)
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  34.  19
    Donald A. Crosby (1971). Whitehead on the Metaphysical Employment of Language. Process Studies 1 (1):38-54.
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  35.  6
    Donald A. Crosby (2005). Forces by Which We Live. Review of Metaphysics 58 (3):695-697.
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  36.  10
    John F. Crosby (2010). Will as Commitment and Resolve. American Catholic Philosophical Quarterly 84 (4):811-814.
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  37.  10
    Donald A. Crosby (2012). Incomplete Nature. Tradition and Discovery 38 (3):74-75.
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  38.  10
    Robert Crosby (1993). Reflexivity and General Evolutionary Theory. World Futures 38 (1):63-73.
    (1993). Reflexivity and general Evolutionary theory. World Futures: Vol. 38, Theoretical Achievements and Practical Applications of General Evolutionary Theory, pp. 63-73.
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  39.  4
    K. E. Crosby (1892). Eur. Medea, 1056—1058. The Classical Review 6 (06):253-254.
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  40.  4
    K. E. Crosby & Thomas G. Tucker (1892). Soph. Oed. Tyr. 11. 44—45. The Classical Review 6 (04):145-146.
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  41.  5
    Donald A. Crosby (2006). Alfred North Whitehead on Learning and Education. Process Studies 35 (2):359-362.
  42.  20
    John F. Crosby (2005). Person and Obligation. American Catholic Philosophical Quarterly 79 (1):91-119.
    In the course of his polemic against Kant’s moral philosophy, Scheler was led to depreciate moral obligation and its place in the existence of persons. This depreciation is part of a larger anti-authoritarian strain in his personalism. I attempt to retrieve certain truths about moral obligation that tend to get lost in Scheler: moral obligation is not merely “medicinal” but has a place at the highest levels of moral life; the freedom of persons is lived in an incomparable way in (...)
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  43.  8
    John F. Crosby (2013). Toward a Gender Inclusive Definition of Marriage. Essays in the Philosophy of Humanism 19 (2):99-104.
    My purpose in this paper is to set forth a case for inclusion, without any restriction whatsoever, of gays and lesbians in the legal definition of marriage within the various jurisdictions within the United States of America. Historical and cross cultural definitions of marriage are usually based on two basic premises or components, structure and function. Structural definitions of marriage, with which most people and jurisdictions identify, are based on exclusion and inclusion, i.e. on who is eligible for inclusion and (...)
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  44.  23
    Donald A. Crosby (2010). Both Red and Green but Religiously Right: Coping with Evil in a Religion of Nature. American Journal of Theology and Philosophy 31 (2):108-123.
    The problem of evil is not an accidental difficulty for religion; it is the starting-point from which the search that sometimes leads to religion begins.The problem of evil of which Mary Midgley speaks is not just the relatively narrow theoretical one familiar to us in the West of how conceptually to reconcile an alleged absolute goodness and power of God with the rampant evil in the world, but the much broader existential one, applicable everywhere, of how to interpret, respond to, (...)
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  45.  10
    John F. Crosby (2008). Doubts About the Privation Theory That Will Not Go Away. American Catholic Philosophical Quarterly 81 (3):489-505.
    Towards the end of his response to me, Lee presents an argument for the necessity of interpreting all evil as privation. I counter this argument by showingthat it works only for what I call “formal” good and evil, but not for what I call “contentful” good and evil. In fact, evil that is “contentful” presents a challenge tothe privation theory that I had not discussed in my article. I then proceed, in the second part of my response, to revisit the (...)
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  46.  3
    John F. Crosby (2011). Chapter 2 Personal Individuality: Dietrich von Hildebrand in Debate with Harry Frankfurt. In Cheikh Mbacke Gueye (ed.), Ethical Personalism. De Gruyter 19-32.
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  47.  3
    Mark Crosby (1999). Reflections Upon the Matrix. Film-Philosophy 3 (1).
    _The Matrix_ Written and directed by Andy and Larry Wachowski (Village Roadshow Pictures, 1999.
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  48.  11
    Richard Benjamin Crosby (2013). Cathedral of Kairos: Rhetoric and Revelation in the "National House of Prayer". Philosophy and Rhetoric 46 (2):132-155.
    And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.Having been forbidden by his father to marry a Canaanite, the Old Testament patriarch Jacob travels to the house of his grandfather where he must choose a wife from among his female cousins. (...)
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  49. Donald A. Crosby (1989). David Michael Levin, The Opening of Vision: Nihilism and the Postmodern Situation Reviewed By. Philosophy in Review 9 (3):107-109.
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  50.  3
    Donald A. Crosby (1993). Civilization and Its Dissents. Social Philosophy Today 9:101-115.
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