Search results for 'Neil Broom' (try it on Scholar)

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  1. Neil Broom (1998). How Blind is the Watchmaker?: Theism or Atheism: Should Science Decide? Ashgate Pub..
  2.  24
    Donald M. Broom (2003). The Evolution of Morality and Religion. Cambridge University Press.
    Donald Broom argues that morality and the central components of religion are of great value, and presents two central ideas. He asserts that morality has a biological foundation and has evolved as a consequence of natural selection, and that religions are essentially the structures supporting morality. Many philosophers and theologians write about morality and its origins without reference to biological processes such as evolution. Likewise, biologists discuss phenomena of importance to human morality and religion without taking account of the (...)
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  3. Bronwen Neil (2012). Crisis and Wealth in Byzantine Italy: The Libri Pontificales of Rome and Ravenna. Byzantion 82:279-303.
    Using the Liber Pontificalis and Liber Pontificalis ecclesiae Ravennatis, the official records of the churches of Rome and Ravenna, the author surveys the evidence for episcopal involvement in the many crises that impinged on these two important cities and on Byzantine Italy generally in the fifth and sixth centuries. Six categories of crisis are investigated. By a comparison of the two sources Neil examines the defining differences between Roman and Ravennan approaches to crisis management in Byzantine Italy.
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  4.  19
    Eugene W. Grant & Lowell S. Broom (1988). Attitudes Toward Ethics: A View of the College Student. [REVIEW] Journal of Business Ethics 7 (8):617 - 619.
    This study investigated the differences in responses of undergraduate business students to an ethical dilemma. Demographic characteristics were collected on the respondents and profiled as a means of examining common bases for decision. The authors found that certain demographic characteristics appear to be predictors of ethical decision behavior of future businessmen.
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  5.  26
    Donald Broom (2011). A History of Animal Welfare Science. Acta Biotheoretica 59 (2):121-137.
    Human attitudes to animals have changed as non-humans have become more widely incorporated in the category of moral agents who deserve some respect. Parallels between the functioning of humans and non-humans have been made for thousands of years but the idea that the animals that we keep can suffer has spread recently. An improved understanding of motivation, cognition and the complexity of social behaviour in animals has led in the last 30 years to the rapid development of animal welfare science. (...)
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  6.  12
    D. A. Neil, C. A. J. Coady, J. Thompson & H. Kuhse (2007). End-of-Life Decisions in Medical Practice: A Survey of Doctors in Victoria (Australia). Journal of Medical Ethics 33 (12):721-725.
    Objectives: To discover the current state of opinion and practice among doctors in Victoria, Australia, regarding end-of-life decisions and the legalisation of voluntary euthanasia. Longitudinal comparison with similar 1987 and 1993 studies.Design and participants: Cross-sectional postal survey of doctors in Victoria.Results: 53% of doctors in Victoria support the legalisation of voluntary euthanasia. Of doctors who have experienced requests from patients to hasten death, 35% have administered drugs with the intention of hastening death. There is substantial disagreement among (...)
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  7.  42
    Elizabeth Neil (1997). Hume's Moral Sublime. British Journal of Aesthetics 37 (3):246-258.
    Through examining the respective roles of "pride" and "sympathy" in Hume's natural sublime experience and through comparing that analysis with the roles played by those concepts in his discussion of "heroic virtue," I demonstrate both that there is an element of the moral in natural sublimity and that Hume evokes a conception of sublimity as sometimes _distinctly moral. Moral sublime experience entails the _un-comfortably _un-Humean possibility of sublimity inhering in the uniquely human object which makes that experience "moral." I detail (...)
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  8.  9
    Jeremy Neil (2009). The Liberal Conscience. Faith and Philosophy 26 (2):225-228.
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  9.  5
    C. O. X. Neil (1991). Book Reviews. [REVIEW] British Journal of Aesthetics 31 (4).
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  10.  12
    Bronwen Neil (2003). Rufinus' Translation of the Epistola Clementis an Iacobum. Augustinianum 43 (1):25-39.
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  11.  4
    C. O. X. Neil (1997). Book Reviews. [REVIEW] British Journal of Aesthetics 37 (2).
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  12.  3
    C. O. X. Neil (1992). Book Reviews. [REVIEW] British Journal of Aesthetics 32 (4).
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  13.  3
    C. O. X. Neil (1993). Book Reviews. [REVIEW] British Journal of Aesthetics 33 (3).
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  14.  2
    C. O. X. Neil (1995). Book Reviews. [REVIEW] British Journal of Aesthetics 35 (3).
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  15.  70
    George Sher (2008). Who's in Charge Here?: Reply to Neil Levy. Philosophia 36 (2):223-226.
    In his response to my essay “Out of Control,” Neil Levy contests my claims that (1) we are often responsible for acts that we do not consciously choose to perform, and that (2) despite the absence of conscious choice, there remains a relevant sense in which these actions are within our control. In this reply to Levy, I concede that claim (2) is linguistically awkward but defend the thought that it expresses, and I clarify my defense of claim (1) (...)
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  16. Neil L. Wilson, D. Stewart & Guelph Mcmaster Doctoral Programme in Philosophy (1989). Entities and Individuation Studies in Ontology and Language : In Honour of Neil Wilson. Monograph Collection (Matt - Pseudo).
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  17. Neil Levy & Yasuko Kitano (2011). We're All Folk: An Interview with Neil Levy About Experimental Philosophy and Conceptual Analysis. Annals of the Japan Association for Philosophy of Science 19:87-98.
    The following is a transcript of the interview I (Yasuko Kitano) conducted with Neil Levy (The Centre for Applied Philosophy and Public Ethics, CAPPE) on the 23rd in July 2009, while he was in Tokyo to give a series of lectures on neuroethics at The University of Tokyo Center for Philosophy. I edited his words for publication with his approval.
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  18.  30
    Neal A. Tognazzini (2012). Review of Neil Levy's Hard Luck: How Luck Undermines Free Will and Moral Responsibility. [REVIEW] Australasian Journal of Philosophy 90 (4):809 - 812.
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  19.  10
    A. J. Walsh, Attitudes: Review 'Consciousness and Moral Responsibility' by Neil Levy. Oxford University Press, $117 Hb, 176 Pp, 978019870638. [REVIEW]
    Consider the following dilemma. If it is possible to identify the cause of a person's action and beliefs - causes that are outside the agent's own conscious reasoning - in what sense can we say that the person chooses what she does or she thinks? If the person did not consciously choose, then it is reasonable to ask whether she should be held morally responsible for any of the subsequent consequences of her actions. This is the general territory of the (...)
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  20.  7
    Charles Mills (2015). Book Review: Neil Roberts, Freedom as Marronage. [REVIEW] Journal of French and Francophone Philosophy 23 (2):145-149.
    A book review of Neil Roberts, Freedom as Marronage.
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  21.  57
    Nicholas Agar (2012). On the Irrationality of Mind-Uploading: A Rely to Neil Levy. [REVIEW] AI and Society 27 (4):431-436.
    In a paper in this journal, Neil Levy challenges Nicholas Agar’s argument for the irrationality of mind-uploading. Mind-uploading is a futuristic process that involves scanning brains and recording relevant information which is then transferred into a computer. Its advocates suppose that mind-uploading transfers both human minds and identities from biological brains into computers. According to Agar’s original argument, mind-uploading is prudentially irrational. Success relies on the soundness of the program of Strong AI—the view that it may someday be (...)
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  22.  4
    Neil Tennant (1983). Evolutionary V. Evolved Ethics: Neil Tennant. Philosophy 58 (225):289-302.
    Kant writes: If … the only aim of Nature regarding some creature possessed of reason and a will were its preservation, its well-being, in a word its happiness, then she would have come to a very bad arrangement in choosing its reason as executor of that aim. For all actions that it had to execute in this her intention, and the whole regulation of its behaviour would have been able to be prescribed to it much more precisely by instinct, and (...)
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  23.  4
    Basil R. Singh (2000). Further Attempts to Balance Liberal Virtues with Claims for Cultural Identity Within Traditional Non-Liberal Communities. A Reply to Neil Burtonwood. Educational Studies 26 (2):213-228.
    In a recent paper, Neil Burtonwood , pp. 295–304, 1998) argued that ‘recent attempts to balance the claims for political citizenship in a liberal democracy with the claims of cultural identity within traditional non-liberal communities ’ are bound to fail; because ‘liberalism cannot be neutral between cultures that value individual autonomy and those that do not’, any ‘attempts at reconciling’ those two perspectives ‘are bound to fail’ . His claim is that whatever position we begin from, there are (...)
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  24.  4
    Joris Vlieghe (2016). A Material and Practical Account of Education in Digital Times: Neil Postman’s Views on Literacy and the Screen Revisited. Studies in Philosophy and Education 35 (2):163-179.
    In this article I deal with the impact of digitization on education by revisiting the ideas Neil Postman developed in regard with the omnipresence of screens in the American society of the 1980s and their impact on what it means to grow up and to become an educated person. Arguing, on the one hand, that traditionally education is profoundly related to the initiation into literacy, and on the other hand, that the screen may come to replace the book (...)
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  25.  26
    P. Hanks (2009). Belief About the Self: A Defense of the Property Theory of Content * by Neil Feit. Analysis 69 (3):570-572.
    In this short, clear and engaging book, Neil Feit defends the unorthodox view that the contents of beliefs and other cognitive attitudes are properties, and not, as is usually held, propositions. The core of his argument has to do with de se beliefs, beliefs about the self. Based on examples and arguments due to Perry , Lewis and Chisholm , along with considerations about internalism and physicalism, Feit offers a battery of arguments for the conclusion that the contents (...)
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  26.  2
    Maksymilian Del Mar (2015). The Forward-Looking Requirement of Formal Justice: Neil MacCormick on Consequential Reasoning. Jurisprudence 6 (3):429-450.
    This paper discusses a much-neglected aspect of Neil MacCormick's theory of legal reasoning, namely what he calls ‘consequential reasoning’. For MacCormick, consequential reasoning is both an omnipresent feature of legal reasoning in England and Scotland, as well as being a valuable one. MacCormick articulates the value of consequential reasoning by seeing it as contributing to the forward-looking requirement of formal justice, ie, of deciding the instant case on grounds that one is willing to adopt when deciding future similar (...)
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  27.  25
    James A. Good (2011). Neil Gross's Deweyan Account of Rorty's Intellectual Development. Transactions of the Charles S. Peirce Society 47 (1):38-45.
    Writing about the intellectual development of a philosopher is a delicate business. My own endeavor to reinterpret the influence of Hegel on Dewey troubles some scholars because, they believe, I make Dewey seem less original.1 But if, like Dewey, we overcome Cartesian dualism, placing the development of the self firmly within a complex matrix of social processes, we are forced to reexamine, without necessarily surrendering, the notion of individual originality, or what Neil Gross calls “discourse[s] of creative genius.”2 (...)
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  28.  25
    Joseph M. Bryant (2011). New Directions and Perennial Challenges in the Sociology of Philosophy: Theoretical and Methodological Notes on Neil Gross's Richard Rorty. Transactions of the Charles S. Peirce Society 47 (1):3-27.
    Quarrels between philosophers are never entirely disconnected from larger quarrels. There was a hidden agenda behind the split between old-fashioned “humanistic” philosophy (of the Dewey-Whitehead sort) and the positivists, and a similar agenda lies behind the current split between devotees of “analytic” and “Continental” philosophy. The heavy breathing on both sides about the immorality and stupidity of the opposition signals passions which academic power struggles cannot fully explain. Neil Gross’s monograph study on the American philosopher Richard Rorty (1931–2007) (...)
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  29.  9
    R. Ahlzen (2001). Poetry, Interpretation and Unpredictability: A Reply to Neil Pickering. Medical Humanities 27 (1):47-49.
    In his article on poetry in health care education, Neil Pickering puts forward an argument of radical unpredictability: as we can never know in advance how a poem will be interpreted, it can be of no external use.1 It is, however, exactly this potential to give rise to multiple interpretations that makes the poem valuable. We hold that the poem should be read and discussed with no other intention than to discover and reflect on its possible meanings. Exactly (...)
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  30.  3
    Thomas Welsh (2003). Lyricist Neil Peart: A Brandenian Pedigree. Journal of Ayn Rand Studies 5 (1):225-227.
    THOMAS WELSH calls for further interpretations of the lyrics of noted rock musician-artist Neil Peart; he argues that it might uncover a broader Randian influence than currently reported and thus contribute to the ongoing resurrection of her ideas in popular culture. Welsh speculates that Peart might have more in common with Rand's long-time associate, psychologist Nathaniel Branden, especially on the usage, meaning, and practice of self-esteem.
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  31.  14
    Daniel Osherson, Note on an Observation by Neil Tennant.
    Neil Tennant (Tennant, 2005) has offered an important observation about the AGM theory of belief revision (G¨ardenfors, 1988). We attempt to restate and demonstrate his result in a slightly different way. Fix a formal language L that embeds sentential logic. Given K ⊆ L and ϕ ∈ L, K ⊥ ϕ denotes the class of maximally consistent subsets of K that do not imply ϕ. That is, A ∈ K ⊥ ϕ iff A ⊆ K, A |= ϕ, and (...)
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  32.  29
    Rainer Kattel (forthcoming). Brian Leiter and Neil Sinhababu (Eds), Nietzsche and Morality. Ethical Theory and Moral Practice.
    Brian Leiter and Neil Sinhababu (eds), Nietzsche and Morality Content Type Journal Article DOI 10.1007/s10677-008-9134-6 Authors Rainer Kattel, Tallinn University of Technology Ehitajate tee 5 19086 Tallinn Estonia Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820.
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  33. Robyn Carston & Diane Blakemore, Introduction: Neil Smith's Linguistics.
    Neil Smith has worked across the full range of the discipline of linguistics and explored its interfaces with other disciplines. In all this work he has maintained a commitment to a mentalist approach to the study of language and communication. The aim of this Special Issue is to honour his work and commitment with a collection of papers which brings together work by phonologists, syntacticians, psycholinguists, and pragmatists who share this interest in language as a central component of the (...)
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  34. Cristobal Orrego (2010). Autonomy Within the Limits of Sympathy: A Comment on Neil MacCormick's Practical Reason in Law and Morality. Jurisprudence 1 (1):137-146.
    Neil MacCormick says that his "version of institutional theory" about the law 'is "non positivist", or, if you wish, "post-positivist"'. He is aware, however, that his work could be perfectly labelled, from the point of view of the history of legal and moral thought, as a form of natural law theory, at least by those who adhere to some version of natural law. It is an important merit of MacCormick that, rising above the label walls and wars, his theory (...)
     
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  35.  4
    J. Neil C. Garcia (1999). Poems by J. Neil C. Garcia. Budhi: A Journal of Ideas and Culture 3 (1):159-168.
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  36.  14
    Jon Cogburn (2003). Manifest Invalidity: Neil Tennant's New Argument for Intuitionism. Synthese 134 (3):353 - 362.
    In Chapter 7 of The Taming of the True, Neil Tennant provides a new argument from Michael Dummett's ``manifestation requirement'' to the incorrectness of classical logic and the correctness of intuitionistic logic. I show that Tennant's new argument is only valid if one interprets crucial existence claims occurring in the proof in the manner of intuitionists. If one interprets the existence claims as a classical logician would, then one can accept Tennant's premises while rejecting his conclusion of logical revision. (...)
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  37.  3
    Neil Forrester Kim Plunkett (1994). Learning the Arabic Plural: The Case for Minority Default Mappings in Connectionist Networks. Neil Forrester Kim Plunkett. In Ashwin Ram & Kurt Eiselt (eds.), Proceedings of the Sixteenth Annual Conference of the Cognitive Science Society. Erlbaum 319.
  38. Durrell Bowman (2003). To Rand or Not To Rand?: Neil Pearl's Varied Influences. Journal of Ayn Rand Studies 5 (1):153-160.
    DURRELL BOWMAN suggests that Ayn Rand's influence on Neil Peart's lyrics mainly existed in a few science-fiction and technology-oriented works from the mid-1970s to the early-1980s. Peart's individualism in the 1980s had at least as much to do with Hemingway, Faulkner, religious imagery , and other influences. Many of his lyrics suggest "left-wing libertarianism," random contingencies, science, nature, the environment, relationships, and even humor. In any case, Peart's copious reading and varied lyrics contradict Rand as his "major influence.".
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  39. Maksymilian Del Mar (2015). The Forward-Looking Requirement of Formal Justice: Neil MacCormick on Consequential Reasoning. Jurisprudence 6 (3):429-450.
    This paper discusses a much-neglected aspect of Neil MacCormick's theory of legal reasoning, namely what he calls ‘consequential reasoning’. For MacCormick, consequential reasoning is both an omnipresent feature of legal reasoning in England and Scotland, as well as being a valuable one. MacCormick articulates the value of consequential reasoning by seeing it as contributing to the forward-looking requirement of formal justice, ie, of deciding the instant case on grounds that one is willing to adopt when deciding future similar cases. (...)
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  40. Gregg Caruso (2015). Précis of Neil Levy’s Consciousness and Moral Responsibility. Journal of Consciousness Studies 22 (7-8):7-15.
  41. Eric J. Cassell (1993). The Sorcerer's Broom. Hastings Center Report 23 (6):32-39.
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  42.  73
    Nomy Arpaly (2015). Consciousness and Moral Responsibility, by Levy, Neil. Australasian Journal of Philosophy 93 (4):829-831.
  43. Marion Godman (2013). Hard LuckBy Neil Levy. Analysis 74 (1):ant025.
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  44. W. E. Hiscox (2008). Book Review: Neil M. Gorsuch, The Future of Assisted Suicide and Euthanasia (Princeton, NJ: Princeton University Press, 2006). Xi + 311 Pp. 18.95 (Hbk), ISBN 978--0691--12458--. [REVIEW] Studies in Christian Ethics 21 (2):300-303.
  45.  13
    George Sher (2015). Consciousness and Moral Responsibility, by Neil Levy. Mind 124 (496):1328-1332.
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  46. Edward L. Schoen (2005). Book Review: Neil A. Manson (Ed.), God and Design: The Teleological Argument and Modern Science. London and New York: Routledge, 2003. XVI and 376 Pa $25.95. [REVIEW] International Journal for Philosophy of Religion 57 (2):139-142.
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  47.  4
    D. Justin Coates (2015). Levy, Neil.Consciousness and Moral Responsibility.Oxford: Oxford University Press, 2014. Pp. Xii+157. $45.00. Ethics 126 (1):230-233.
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  48. C. Southgate (2008). Book Review: Neil Messer, Selfish Genes and Christian Ethics: Theological and Ethical Reflections on Evolutionary Biology (London: SCM Press, 2007). Viii + 280 Pp. 19.99 (Pb), ISBN 978--0--334--02996--. [REVIEW] Studies in Christian Ethics 21 (1):142-145.
  49.  6
    D. Justin Coates (2015). Review: Neil Levy, Consciousness and Moral Responsibility. [REVIEW] Ethics 126 (1):230-233.
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  50.  27
    Sarah Boslaugh (2009). Maria Pramaggiore (2008) Neil Jordan. Film-Philosophy 13 (1):139-144.
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