Search results for 'Nicholas Barry' (try it on Scholar)

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Profile: Nicholas Barry (Rice University)
  1.  10
    Barry Nicholas (1952). Classical Roman Law. The Classical Review 2 (3-4):204-.
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  2.  10
    Barry Nicholas (1965). Hermogenian. The Classical Review 15 (03):346-.
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  3.  12
    Barry Nicholas (1965). Hermogenian Detlef Liebs: Hermogenians Iuris Epitomae. (Abh. d. Akad. der Wiss. in Göttingen, Phil.-hist. Kl., iii. 57.) Pp. 137. Göttingen: Vandenhoeck and Ruprecht, 1964. Paper, DM. 20. [REVIEW] The Classical Review 15 (3):346-347.
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  4.  11
    Barry Nicholas (1958). C. W. Westrup: Some Notes on the Roman Slave in Early Times. A Comparative Sociological Study. (K. Danske Videnskabernes Selskab, Hist.-Fil. Meddelelser, Bind 36, No. 3.) Pp. 25. Copenhagen: Munksgaard, 1956. Paper, Kr. 4. [REVIEW] The Classical Review 8 (3-4):294-.
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  5.  15
    Barry Nicholas (1958). Roman Foundations of Modern Law H. F. Jolowicz: Roman Foundations of Modern Law. Pp. Xx+217. Oxford: Clarendon Press, 1957. Cloth, 35s. Net. [REVIEW] The Classical Review 8 (02):168-169.
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  6.  21
    Barry Nicholas (1952). Classical Roman Law Fritz Schulz: Classical Roman Law. Pp. Xii + 650. Oxford: Clarendon Press, 1951. Cloth, 42s. Net. The Classical Review 2 (3-4):204-206.
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  7.  18
    Barry Nicholas (1954). The Theodosian Code Clyde Pharr: The Theodosian Code and Novels and the Sirmondian Constitutions. A Translation with Commentary, Glossary, and Bibliography. (The Corpus of Roman Law, Vol. I.) Pp. Xxvi+643; Map. Princeton: University Press (London: Oxford University Press), 1952. Cloth, 130s. Net. [REVIEW] The Classical Review 4 (3-4):267-268.
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  8.  15
    Barry Nicholas (1957). Form Criticism in Roman Law David Daube: Forms of Roman Legislation. Pp. 111. Oxford: Clarendon Press, 1956. Cloth, 21s. Net. [REVIEW] The Classical Review 7 (3-4):250-252.
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  9.  17
    Barry Nicholas (1952). The Institutes of Gaius Gaius: Institutes. Texte Établi Et Traduit Par Julien Reinach. Pp. Xix+379. Paris: Les Belles Lettres, 1950. Paper. [REVIEW] The Classical Review 2 (02):91-92.
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  10.  16
    Barry Nicholas (1955). A Dictionary of Roman Law Adolf Berger: Encyclopedic Dictionary of Roman Law. (Transactions of the American Philosophical Society, Vol. 43, Part 2.) Pp. 476. Philadelphia: American Philosophical Society, 1953. Paper, $5. [REVIEW] The Classical Review 5 (02):179-180.
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  11.  18
    Barry Nicholas (1963). Alan Watson: Contract of Mandate in Roman Law. Pp. 223. Oxford: Clarendon Press, 1961. Cloth, 42s. Net. The Classical Review 13 (03):355-356.
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  12.  12
    Barry Nicholas (1955). A Dictionary of Roman Law. The Classical Review 5 (02):179-.
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  13.  17
    Barry Nicholas (1956). Apokrimata: Decisions of Septimius Severus on Legal Matters. Edited by William Linn Westermann and A. Arthur Schiller. Pp. X + 110; 1 Plate. New York: Columbia University Press (London: Oxford University Press), 1954. Cloth, 60s. Net. [REVIEW] The Classical Review 6 (02):179-180.
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  14.  11
    Barry Nicholas (1959). Fritz Sturm: Abalienatio. Pp. 230. Milan: Giuffrè, [1958]. Paper, L. 1,200. The Classical Review 9 (03):297-.
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  15.  13
    Barry Nicholas (1959). Gaetano de Sanctis: Storia dei Romani. Vol. iv: La fondazione dell' Impero, Parte ii: Vita e pensiero nell' etd delle grande conquiste, tomo ii. Pp. viii+125. Florence: La Nuova Italia, 1957. Paper, L. 1,300. [REVIEW] The Classical Review 9 (03):299-300.
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  16.  11
    Barry Nicholas (1954). Roman Jurists Wolfgang Kunkel: Herkunft und soziale Stellung der römischen Juristen. Pp. xi+405. Weimar: Hermann Böhlaus Nachfolger, 1952. Paper, DM. 26.50. [REVIEW] The Classical Review 4 (01):45-47.
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  17.  1
    Barry Nicholas (1982). Correspondence. Oxford Journal of Legal Studies 2 (1):154-154.
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  18. Jasper Nicholas & Hopkins (2001). Complete Philosophical and Theological Treatises of Nicholas of Cusa.
    http://www.cla.umn.edu/jhopkins/ Taken together, twenty-four of these works constitute Nicholas of Cusa’s complete philosophical and theological treatises. They must be supplemented by studying his richly conceptual sermons, along with his ecclesiological and exegetical writings such as De Concordantia Catholica and Coniectura de Ultimis Diebus. His mathematical writings are also of interest, even though they are not of lasting importance, as Gottfried Leibniz rightly recognized.
     
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  19. Christian Barry & Nicholas Southwood (2011). What Is Special About Human Rights? Ethics and International Affairs 25 (3):369-83.
    Despite the prevalence of human rights discourse, the very idea or concept of a human right remains obscure. In particular, it is unclear what is supposed to be special or distinctive about human rights. In this paper, we consider two recent attempts to answer this challenge, James Griffin’s “personhood account” and Charles Beitz’s “practice-based account”, and argue that neither is entirely satisfactory. We then conclude with a suggestion for what a more adequate account might look like – what we call (...)
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  20.  67
    Nicholas Barry (2006). Defending Luck Egalitarianism. Journal of Applied Philosophy 23 (1):89–107.
  21.  12
    John Crook (1975). The New Jolowicz H. F. Jolowigz and Barry Nicholas: Historical Introduction to the Study of Raman Law. Third Edition. Pp. Xxvi+528. Cambridge: University Press, 1972. Cloth, £15. [REVIEW] The Classical Review 25 (01):66-69.
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  22.  6
    Richard Rankin Russell (2006). The Dramatic Conversion of Nicholas Barker in Barry Unsworth's Morality Play. Renascence 58 (3):221-239.
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  23.  13
    John Crook (1990). The Roman Law of Property Peter Birks (Ed.): New Perspectives in the Roman Law of Property: Essays for Barry Nicholas. Pp. Vii + 233; 1 Photograph. Oxford: Clarendon Press, 1989. £25. [REVIEW] The Classical Review 40 (02):331-333.
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  24. Peter Birks (2004). John Kieran Barry Moylan Nicholas 1919-2002. Proceedings of the British Academy 124:218-239.
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  25.  3
    Nicholas B. King (2008). Review of Barry Kellman, Bioviolence: Preventing Biological Terror and Crime. [REVIEW] American Journal of Bioethics 8 (2):53 – 55.
  26. Nicholas Griffin (1985). "Bertrand Russell's America", Vol. II by Barry Feinberg and Ronald Kasrils. [REVIEW] Russell 5 (1):72.
     
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  27.  10
    Scott Barry Kaufman, Colin G. DeYoung, Jeremy R. Gray, Luis Jiménez, Jamie Brown & Nicholas Mackintosh (2010). Implicit Learning as an Ability. Cognition 116 (3):321-340.
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  28. Agustin Vicente (2010). An Enlightened Revolt: On the Philosophy of Nicholas Maxwell. Philosophia 38 (4):38: 631- 648.
    This paper is a reaction to the book “Science and the Pursuit of Wisdom”, whose central concern is the philosophy of Nicholas Maxwell. I distinguish and discuss three concerns in Maxwell’s philosophy. The first is his critique of standard empiricism (SE) in the philosophy of science, the second his defense of aim-oriented rationality (AOR), and the third his philosophy of mind. I point at some problematic aspects of Maxwell’s rebuttal of SE and of his philosophy of mind and argue (...)
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  29.  52
    Kevin Carnahan (2013). Religion, and Not Just Religious Reasons, in the Public Square: A Consideration of Robert Audi's and Nicholas Wolterstorff's Religion in the Public Square. Philosophia 41 (2):397-409.
    For the last several decades, philosophers have wrestled with the proper place of religion in liberal societies. Usually, the debates among these philosophers have started with the articulation of various conceptions of liberalism and then proceeded to locate religion in the context of these conceptions. In the process, however, too little attention has been paid to the way religion is conceived. Drawing on the work of Robert Audi and Nicholas Wolterstorff, two scholars who are often read as holding opposing (...)
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  30.  54
    Scott F. Aikin & Jason Aleksander (2013). Nicholas of Cusa's De Pace Fidei and the Meta-Exclusivism of Religious Pluralism. International Journal for Philosophy of Religion 74 (2):219-235.
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own (...)
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  31.  52
    Christopher Rowe (2012). Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW] Journal of Ethics 16 (3):305-324.
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; a version formed by the (...)
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  32.  18
    Graham Oppy (2014). Analysis of Existing: Barry Miller's Approach to God, by Elmar J. Kremer. Australasian Journal of Philosophy 93 (2):409-410.
    Review of Kremer's book on Barry Miller's approach to God. (I have discussed Miller's argument from contingency in other publications.).
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  33.  42
    Bridges Jason, Kolodny Niko & Wong Wai-Hung (eds.) (2011). The Possibility of Philosophical Understanding: Reflections on the Thought of Barry Stroud. OUP Usa.
    Barry Stroud's work has had a profound impact on a very wide array of philosophical topics, but there has heretofore been no book-length treatment of his work. The current collection aims to redress this gap, with 13 essays on Stroud's work, all but one new to this volume.
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  34. Leni Franken & Patrick Loobuyck (2011). Barry and Kukathas as Inspiring Sources for a Fair Church-State System in Belgium. Journal for the Study of Religions and Ideologies 10 (28):3-20.
    Normal 0 false false false MicrosoftInternetExplorer4 In this article, we will look at the political philosophical theories of Brian Barry ( Culture and Equality , 2001) and Chandran Kukathas ( The Liberal Archipelago , 2003) and see which consequences both theories have for the Belgian model of church and state. For both authors, the liberal state should be neutral toward religion but they interpret this neutrality in a different way. According to Kukathas, neutrality implies a hands-off policy and therefore, (...)
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  35.  35
    Mehmet Karabela (2011). Philosophical Inquiries: An Introduction to Problems of Philosophy Nicholas Rescher Pittsburgh University Press, 2010 (Review). [REVIEW] Dialogue 50 (1):217-220.
  36.  63
    Alex Voorhoeve (2009). Mill and Barry on the Foundations of Liberal Rights. The Philosophers' Magazine 46:78-82.
    In On Liberty, Mill famously propounded a view of the good life as the autonomous life. On this view, it is crucial that people develop and exercise, to a high degree, their ability to reason independently about what to believe and what to aim at in life. It is also important that they be able to freely hold and express their beliefs and effectively act on their aims. As Mill put it: The mental and the moral, like the muscular, powers (...)
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  37.  1
    Ernest Sosa (1982). The Philosophy of Nicholas Rescher: Discussions and Replies. Philosophical Review 91 (3):481-483.
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  38.  1
    Frédéric Tremblay (2007). Nicholas Rescher, Metaphysics: The Key Issues From A Realistic Perspective, Amherst (NY): Prometheus Books, 2006, 352 Pages. [REVIEW] Philosophiques 34 (1):217-219.
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  39. Gerald Christianson, Thomas M. Izbicki, Morimichi Watanabe & American Cusanus Society (1991). Nicholas of Cusa in Search of God and Wisdom : Essays in Honor of Morimichi Watanabe by the American Cusanus Society. Monograph Collection (Matt - Pseudo).
     
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  40. F. Edward Cranz, Thomas M. Izbicki & Gerald Christianson (2000). Nicholas of Cusa and the Renaissance. Monograph Collection (Matt - Pseudo).
     
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  41. Arto Laitinen (2003). Charles Taylor and Nicholas H. Smith on Human Constants and Transcendental Arguments. A Review. [REVIEW] SATS: Northern European Journal of Philosophy 4 (2):191-201.
    In the introduction to his Philosophical Papers 1&2 Charles Taylor assures us that his work, while encompassing a range of issues, follows a single, tightly knit agenda. He claims that the central questions concern "philosophical anthropology". Taylor's work on these questions has been presented piecemeal, in the form of articles and papers, and the student has had to imagine what a systematic monograph by Taylor on philosophical anthropology would look like. Neither Hegel, Sources of the Self, Ethics of Authenticity, Catholic (...)
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  42.  26
    Jussi Suikkanen (2016). Review of Errol Lord and Barry Maguire's (Eds.) Weighing Reasons. [REVIEW] Notre Dame Philosophical Reviews 2016 (7).
    This is a short review of a collection of articles entitled Weighing Reasons edited by Errol Lord and Barry Maguire.
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  43. Peter Beilharz (1994). Reviews : Zygmunt Bauman, Intimations of Postmodernity (Routledge, 1992); Barry Smart, Modern Conditions, Postmodern Controversies (Routledge, 1992); Stjepan Mestrovic, The Coming Fin-de-Siecle (Routledge, 1992). [REVIEW] Thesis Eleven 38 (1):163-165.
    Reviews : Zygmunt Bauman, Intimations of Postmodernity ; Barry Smart, Modern Conditions, Postmodern Controversies ; Stjepan Mestrovic, The Coming Fin-de-Siecle.
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  44. Gary Wickham (1986). Reviews : Mark Cousins and Athar Hussain, Michel Foucault, (Macmillan, London, 1984) Mark Poster, Foucault,Marxism and History (Polity Press, Cambridge, 1984) and Barry Smart, Foucault, Marxism and Critique, (RKP, London, 1983). [REVIEW] Thesis Eleven 14 (1):136-139.
    Reviews : Mark Cousins and Athar Hussain, Michel Foucault, Mark Poster, Foucault,Marxism and History and Barry Smart, Foucault, Marxism and Critique.
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  45.  15
    Robert Garner (2012). Much Ado About Nothing?: Barry, Justice and Animals. Critical Review of International Social and Political Philosophy 15 (3):363-376.
    This article examines the extent to which Brian Barry?s contractarian political theory ? justice as impartiality ? is able to incorporate the interests of animals. Despite the initial optimism that Barry might provide a theory of justice that can provide substantial protection for the interests of animals, it is clear that he offers relatively little. Insofar as animals can be protected within justice as impartiality, they are not being protected as a result of their intrinsic value, but merely (...)
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  46.  2
    Nicholas D. Smith (2010). Partnership with God: A Partial Solution to the Problem of Petitionary Prayer: NICHOLAS D. SMITH & ANDREW C. YIP. Religious Studies 46 (3):395-410.
    Why would God make us ask for some good He might supply, and why would it be right for God to withhold that good unless and until we asked for it? We explain why present defences of petitionary prayer are insufficient, but argue that a world in which God makes us ask for some goods and then supplies them in response to our petitions adds value to the world that would not be available in worlds in which God simply supplied (...)
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  47.  53
    Paul Weithman (2009). Nicholas Wolterstorff's Justice: Rights and Wrongs: An Introduction. Journal of Religious Ethics 37 (2):179-192.
    This introduction sets the stage for four papers on Nicholas Wolterstorff's Justice: Rights and Wrongs , written by Harold Attridge, Oliver O'Donovan, Richard Bernstein, and myself. In his book, Wolterstorff defends an account of human rights. The first section of this introduction distinguishes Wolterstorff's account of rights from the alternative account of rights against which he contends. The alternative account draws much of its power from a historical narrative according to which theory and politics supplanted earlier ways of thinking (...)
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  48.  9
    Steve On (2006). Brian Barry and the Headscarf Case in France. Contemporary Political Theory 5 (2):176-192.
    Brian Barry's Culture and Equality is probably the most powerful liberal egalitarian critique of multiculturalism addressing the pathologies of recognizing difference of ethnicity, religion, race, and culture. In this essay, I examine Barry's approach to the law, which underpins his theory of egalitarianism to determine whether it is enough — as Barry thinks it is — to insist on either applying the same law for everyone so that exemptions are foreclosed in general, or repealing the law since (...)
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  49.  19
    Keith Dowding (2003). Resources, Power and Systematic Luck: A Response to Barry. Politics, Philosophy and Economics 2 (3):305-322.
    Brian Barry attacks the `resource account' of power providing a set of definitions through which power should be analysed. While there might be different, equally good, ways of defining power, I argue that the formulations provided by Dowding are superior to those of Barry as they produce fewer anomalies and provide a better foundation for empirical research. The article defends the resource account against Barry's criticisms and argues for the utility of the ideas of luck and `systematic (...)
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  50.  15
    Joshua Preiss (2009). Why Brian Barry Should Be a Multiculturalist. Social Theory and Practice 35 (2):229-249.
    In this paper I argue that Barry, given the commitments that underlie his own theory of justice as impartiality, should be far more receptive to claims for cultural accommodation. Recognizing certain cultural rights claims will help balance against the ways that policies adopted by democratic majorities fail to treat members of minority cultural groups impartially. While I frame the paper in terms of an immanent criticism of this well-known opponent to multiculturalism, my analysis places demands on a whole section (...)
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