Search results for 'Norman Wood Beck' (try it on Scholar)

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  1. Harry Allison, Karl Ameriks, Lewis White Beck, Lorne Falkenstein, Paul Guyer, Philip Kitcher, Charles Parsons, P. F. Strawson & Allen W. Wood (1998). Kant's Critique of Pure Reason: Critical Essays. Rowman & Littlefield Publishers.
    The central project of the Critique of Pure Reason is to answer two sets of questions: What can we know and how can we know it? and What can't we know and why can't we know it? The essays in this collection are intended to help students read the Critique of Pure Reason with a greater understanding of its central themes and arguments, and with some awareness of important lines of criticism of those themes and arguments.
     
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  2. Norman Wood Beck (1941). The Political Science of Niccolo Machiavelli. Chicago.
  3.  6
    Jonathan Beck (1986). AD Wilshere, Ed., Mirour de Seinte Eglyse (St. Edmund of Abingdon's “Speculum Ecclesiae”).(Anglo-Norman Texts, 40.) London: Anglo-Norman Text Society, 1982. Pp. Xlii, 125; Black-and-White Facsimile Frontispiece. [REVIEW] Speculum 61 (3):719-721.
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  4. Chauncey Wood (2005). Geoffrey Chaucer, A Variorum Edition of the Works of Geoffrey Chaucer, 6: The Prose Treatises, 1: A Treatise on the Astrolabe, Ed. Eisner Sigmund. Norman, Okla.: University of Oklahoma Press, 2002. Pp. Xxiv, 358 Plus Separate Black-and-White Corrected Illustration; Color Frontispiece, 68 Black-and-White Figures, 1 Black-and-White Illustration, and 5 Tables. $75.Marijane Osborn, Time and the Astrolabe in “The Canterbury Tales.” Norman, Okla.: University of Oklahoma Press, 2002. Pp. Xvii, 350; Black-and-White Figures. [REVIEW] Speculum 80 (2):536-539.
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  5.  35
    John Handyside, T. W., H. R. Mackintosh, W. R. Boyce Gibson, B. A., M. H. Wood, James Seth, St Cyres & Norman Smith (1908). New Books. [REVIEW] Mind 17 (68):566-584.
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  6.  2
    Lewis White Beck, Norman E. Bowie & Timothy Duggan (1987). Maurice H. Mandelbaum 1908 - 1987. Proceedings and Addresses of the American Philosophical Association 60 (5):858 - 861.
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  7. Julian Beck, Erica Bilder & N. Living Theatre York (1992). Theandric Julian Beck's Last Notebooks. Monograph Collection (Matt - Pseudo).
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  8.  4
    Richard Norman (2004). Can There Be a Just War?: Norman Can There Be a Just War? Think 3 (8):7-16.
    Richard Norman examines justifications for war that are rooted in the right of self-defence.
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  9.  7
    Ellen Meiksins Wood (2012). The Ellen Meiksins Wood Reader. Brill.
    Ellen Meiksins Wood is a leading contemporary political theorist who has elaborated an innovative approach to the history of political thought, the social history of political theory .
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  10.  5
    Lorenzo Imbesi, Bruce Sterling, Donald Norman & Derrick de Kerckhove (2010). Technology, Crisis, and Interaction Design: A Conversation with Bruce Sterling, Donald Norman, and Derrick de Kerckhove. Mediatropes 2 (2):128-135.
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  11.  3
    W. C. Beck (1986). Alexis Carrel and Carl Beck--A Historical Footnote. Perspectives in Biology and Medicine 30 (1):148.
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  12. Richard Norman (1982). The Primacy of Practice: ‘Intelligent Idealism’ in Marxist Thought1: Richard Norman. Royal Institute of Philosophy Supplement 13:155-179.
    The chief defect of all previous materialism is that things, reality, the sensible world, are conceived only in the form of objects of observation , but not as human sense activity , not as practical activity , not subjectively. Hence, in opposition to materialism, the active side was developed abstractly by idealism, which of course does not know real sense activity as such.
     
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  13.  5
    Paul Wood (1998). In a Dark Wood. Environmental Ethics 20 (2):215-218.
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  14. Francis Bacon & William Wood (1844). Novum Organum; or, True Suggestions for the Interpretation of Nature [Tr. By W. Wood].
     
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  15. Wc Beck (1986). Carrel, Alexis and Beck, Carl-a Historical Footnote. Perspectives in Biology and Medicine 30 (1):148-151.
     
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  16. Lewis White Beck & Predrag Cicovacki (1998). Essays by Lewis White Beck Five Decades as a Philosopher. Monograph Collection (Matt - Pseudo).
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  17.  38
    Lewis White Beck & Predrag Cicovacki (eds.) (2001). Kant's Legacy: Essays in Honor of Lewis White Beck. University of Rochester Press.
    The papers in this volume examine Kant's legacy by addressing issues concerning creativity in all aspects of human experience.
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  18. D. Wood (2004). Francois Raffoul. Openness and Thought: The Liminal Interrogations of David Wood. Review of Thinking After Heidegger. Research in Phenomenology 34:269-280.
     
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  19. David W. Wood (forthcoming). Rudolf Steiner. The Riddles of Philosophy, Presented in an Outline of its History. Two Volumes, Translated, Introduced and Edited by David W. Wood (Great Barrington MA: SteinerBooks, Forthcoming 2016). SteinerBooks.
  20. W. Wood (2016). Reply to Gangestads Comment on Wood, Kressel, Joshi, and Louie. Emotion Review 8 (1):90-94.
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  21.  4
    James Collins (1969). Realism, Materialism, and the Mind: The Philosophy of Roy Wood Sellars. By Norman P. Melchert. Modern Schoolman 46 (4):387-388.
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  22. Samuel E. Gluck (1971). MELCHERT, Norman Paul.-"Realism, Materialism, and the Mind. The Philosophy of Roy Wood Sellars". [REVIEW] Philosophy 46:281.
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  23. Thomas Kuhn (1955). New Studies in the Philosophy of Descartes by Norman Kemp Smith; Descartes' Philosophical Writings by Norman Kemp Smith; The Method of Descartes. A Study of the Regulae by L. J. Beck. [REVIEW] Isis: A Journal of the History of Science 46:377-380.
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  24. Arthur W. Munk (1970). Review of Norman P. Melchert's "Realism, Materialism, and the Mind: The Philosophy of Roy Wood Sellars". [REVIEW] Pacific Philosophical Quarterly 51 (4):547.
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  25. Samuel E. Gluck (1971). Realism, Materialsm, And The Mind: The Philosophy of Roy Wood Sellars. By Norman Paul Melchert. (Springfield, Illinois: Chas. C. Thomas Publishers, 1969.). [REVIEW] Philosophy 46 (177):281-.
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  26.  19
    Norman Gulley (1963). Theories of Intuition in Plato and Aristotle Klaus Oehler: Die Lehre Vom Noetischen Und Dianoetischen Denken Bei Platon Und Aristoteles. (Zetemata, Heft 29.) Pp. X+294. Munich: Beck, 1962. Paper, DM. 35. [REVIEW] The Classical Review 13 (03):285-287.
  27.  11
    Norman Gulley (1971). Andreas Graeser. Probleme der platonischen Seelenteilungslehre. (Zetemata, 47.) Pp. vi+117. Munich: Beck, 1969. Paper, DM.20. [REVIEW] The Classical Review 21 (03):451-452.
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  28.  3
    Norman Sieroka (2013). David W. Wood: ‘Mathesis of the Mind’. A Study of Fichte’s Wissenschaftslehre and Geometry. Philosophischer Literaturanzeiger 66 (4):420-425.
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  29.  5
    Norman Gulley (1965). Wilhelm Kamlah: Platons Selbstkritik im Sophistes. (Zetemata, 33.) Pp. 64. Munich: Beck, 1963. Paper, DM. 10.80. The Classical Review 15 (03):357-358.
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  30. Norman Paul Melchert (1964). An Examination of the Physical Realism of Roy Wood Sellars. Dissertation, University of Pennsylvania
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  31. Norman Melchert (1968). Realism, Materialism, and the Mind: The Philosophy of Roy Wood Sellars. Springfield, Ill.,Thomas.
     
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  32. Norman Melchert (1972). W. Preston Warren , "Principles of Emergent Realism: Philosophical Essays by Roy Wood Sellars". [REVIEW] Philosophy and Phenomenological Research 32 (3):414.
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  33.  35
    Joseph Lacey (2012). Climate Change and Norman Daniels' Theory of Just Health: An Essay on Basic Needs. [REVIEW] Medicine, Health Care and Philosophy 15 (1):3-14.
    Norman Daniels, in applying Rawls’ theory of justice to the issue of human health, ideally presupposes that society exists in a state of moderate scarcity. However, faced with problems like climate change, many societies find that their state of moderate scarcity is increasingly under threat. The first part of this essay aims to determine the consequences for Daniels’ theory of just health when we incorporate into Rawls’ understanding of justice the idea that the condition of moderate scarcity can fail. (...)
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  34.  47
    Christopher Arroyo (2011). Freedom and the Source of Value: Korsgaard and Wood on Kant's Formula of Humanity. Metaphilosophy 42 (4):353-359.
    Abstract: This essay examines two interpretations of Kant's argument for the formula of humanity. Christine M. Korsgaard defends a constructivist reading of Kant's argument, maintaining that humans must view themselves as having absolute value because their power for rational choice confers value on their ends. Allen Wood, however, defends a realist interpretation of Kant's argument, maintaining that humans actually are absolutely valuable and that their choices do not confer value but rather reflect their understanding of how the objects of (...)
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  35.  30
    Vincent W. J. Van Gerven Oei (2012). Cumposition: Theses on Philosophy's Etymology. Continent 2 (1).
    continent. 2.1 (2012): 4455. Philosophers are sperm, poetry erupts sperm and dribbles, philosopher recodes term, to terminate, —A. Staley Groves 1 There is, in the relation (...) of human languages to that of things, something that can be approximately described asovernaming”—the deepest linguistic reason for all melancholy and (from the point of view of the thing) for all deliberate muteness. Overnaming as the linguistic being of melancholy points to another curious relation of language: the overprecision that obtains in the tragic relationship between the languages of human speakers. —Walter Benjamin 2 Prologue. Any text with an inflection of the wordthesisin its title risks closing the borders of what is posited in it. However, perhaps it would be possible to think this act of defining in a way that is less, so to say, definitive. I would like to recall the opening line of Aristotles De Interpretatione , a constellation of theses, if anything. “First it needs to be posited [ thesthai ] what a noun and what a verb [is].” 3 Upon closer inspection, the definitions of the noun ( onoma ) and verb ( rh?ma ) do not at all appeal to any notion of strictly bordering-off, but are merely captured in a movement toward definition, establishing their own horizons. 4 It is therefore not a coincidence that Aristotle deploys the aorist medio-passive infinitive thesthai to describe this process. It is an infinite, self-instigating movement without proper horizon or telos . 5 It is this sense of thesis in relation to the basic components of language that I will attemptperhaps in what may prove to be a gesture of what Walter Benjamin calledovernaming6to posit as cumposition , the composition of philosophical discourse that is conscious of the abyss of language in which it moves. 7 1. In her essayWhen Philosophy Meant the Love of Wisdom,” Avital Ronell evokes the following question: What if philosophys love for wisdom has gone bad? The perversity of philosophys love not only appears in its recursiveness as the love of love for wisdom, first presented in Platos Symposium , but alsoin all its brutality, especially when its set against literature and poetry.” 8 Philosophys love is a brutal one, perverse. Indeed, Immanuel Kant famously described the scene of metaphysics as abattleground ofendless controversies,” 9 anddestined for exercising its forces in mock combat, and upon which no combatant has ever been able to gain even the least ground for himself by fighting.” 10 Because of the many modalities of love from the onset of philosophy onwards, Ronell signals the difficulty of addressing in any universal way the question of love in philosophy, unless she would consider itin its essentially sado-masochistic dimension.” 11 As Heidegger already remarked parenthetically in his Introduction to Metaphysics , polemos as war and confrontation is the same as the logos . 12 Philosophy has always been a polemical discourse. 2. At the same moment, however untimely this moment may be, love has been conspicuously absent from Heideggers work. Nevertheless, Giorgio Agamben has been able to tease out Daseins love as apassion of facticity.” 13 Agamben develops from out of Heideggers war-struck logos the following definition of love, which will allows to proceed to a reading of the origin of philosophy itself as the love of wisdom, a relation that in itself may hidea kind of original fetishism.” 14 What man introduces into the world, hisproper,” is not simply the light and opening of knowledge but above all the opening to concealment and opacity. Al?theia , truth, is the safeguard of l?th? , nontruth; […] Love is the passion of facticity in which man bears this nonbelonging and darkness, appropriating ( adsuefacit [ ereignet ]) them while safeguarding them as such. Love is thus not, as the dialectic of desire suggests, the affirmation of the self in the negation of the loved object; it is, instead, the passion and exposition of facticity itself and of the irreducible impropriety of being. In love, the lover and the beloved come to light in their concealment, in an eternal facticity beyond Being . 15 Truth as al?theia , “unhiddennessorunconcealment,” which has in recent times again gained a special prominence in certain regions of philosophical discourse, is thus the ultimate expression of Daseins love, even if, for the philosopher, the beloved is love itself. 3. In Platos Symposium , Socrates famously introduces the philosopher as a figure in love with wisdom. But also Love himself is a philosopher, a lover of wisdom; he is an interpreter ( herm?neuon ), 16 a hermeneutic, a messenger between the gods and men. He organises all intercourse and dialectic interaction between them. 17 Platos definition starts with Socrates invoking Diotima of Mantineia, who had instructed him in eroticism. 18 Diotima inseminated Socrates with the seeds of philosophy, taught him how to love. We can imagine young Socrates paying his first visit to her, seeking affection and pleasure in her maternal body. “What then,” we hear Socrates asking, “may love be?” And here we find Diotima answering his call: “the love of the good is always to its own [ aut?i einai aei ].” Socrates answers: “that is the very truth [ al?thestata ],” 19 or, as Heidegger would translate it, “the most unhidden.” 20 So already in this primal scene of philosophys love we find the intimate relation between love and unconcealment. 4. If Love is a philosopher who practices the love of the good as the highest truth, an abyss opens: what is the truth of philosophy itself? Necessarily, this must be a truth outside the logic of (un)concealment, outside the logic of the Ereignis or the event, if it doesnt want to fall into an infinite regress. Some have argued that there is no such thing as philosophical truth, yet this truth has appeared, albeit marginally, in another discussion of love, as the etumos logos , true discourse. 21 This was already pointed at by Michel Foucault, 22 and later commented upon by Christopher Fynsk: “the exigencies to which Foucault answered in seeking his 'truth,' [ etumos ] […] are linked to an exigency met in any consequent meditation on the essence of language.” 23 Any consequent meditation on the essence of language, perhaps a meditation as it takes place within philosophy on its own language, will have to arrive at a certain truth, even when as unstable, incoherent, and assaulting the borders of finitude as etymology may be. Etymology is the truth of philosophical discourse. 5. Our meditation on the relations between philosophy, love and truth means in no way to move toward a philosophy which would takeDesireas its transcendental signified, distributing different desires for truth through different discourse levels, nor discard it as an extra-philosophical affect. A position such as would be assumed by any philosophy of desire is ferociously attacked by Jean-François Lyotard in his book Libidinal Economy , but in doing so he hits upon afor him despicablecondition of the philosopher, the one who isnothing but thought,” the one with whom we tend to sympathise; the condition of theas if.” This is philosophys meta-ontological mask. Philosophys love is the love of the. (shrink)
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  36.  10
    Geoffrey Rees, Caitjan Gainty & Daniel Brauner (2014). Never a Simple Choice: Claude S. Beck and the Definitional Surplus in Decision-Making About CPR. [REVIEW] Medicine Studies 4 (1-4):91-101.
    Each time patients and their families are asked to make a decision about resuscitation, they are also asked to engage the political, social, and cultural concerns that have shaped its history. That history is exemplified in the career of Claude S. Beck, arguably the most influential researcher and teacher of resuscitation in the twentieth century. Careful review of Beck’s work discloses that the development and popularization of the techniques of resuscitation proceeded through a multiplication of definitions of death. (...)
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  37.  15
    Flávia Carvalho Chagas (2010). Beck, Guido de Almeida e Loparic: sobre o fato da razão. Veritas: Revista de Filosofia da PUCRS 55 (3):186-201.
    This paper aims to study the concept of “fact of reason”, with the assistance Beck as North on the stage of transcendental philosophy, more specifically its basic Kantian approach, continuing to explore the potential of the above since the contributions of Guido de Almeida and Loparic.
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  38.  33
    Noell Birondo (2008). Review of Allen W. Wood, Kantian Ethics. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
    Two perennial doubts can linger in the minds of people working in the history of philosophy. Those who approach philosophical problems in a systematic, analytic spirit may come to think that work in the history of philosophy fails to amount to genuine philosophy; and those who are more historically-minded may come to think that the very same work fails to amount to genuine history. In this rich and rewarding new book, Allen Wood nevertheless succeeds in delivering a defense of (...)
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  39.  4
    Michael Chibnik & Silvia Purata (2007). Conserving Copalillo: The Creation of Sustainable Oaxacan Wood Carvings. [REVIEW] Agriculture and Human Values 24 (1):17-28.
    Most accounts of the effect of the global marketplace on deforestation in Africa, Asia, and Latin America emphasize the demand for timber used in industrial processes and the conversion of tropical forests to pastures for beef cattle. In recent years, numerous scholars and policymakers have suggested that developing a market for non-timber forest products (NTFPs) might slow the pace of habitat destruction. Although increased demand for NTFPs rarely results in massive deforestation, the depletion of the raw materials needed to make (...)
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    Andrea Luisa Bucchile Faggion (2011). Refutação do Argumento Ontológico, ou Filosofia Crítica versus Filosofia Dogmática. Veritas: Revista de Filosofia da PUCRS 56 (2):64-83.
    Em seu artigo “Kant’s Critique of the Three Theistic Proofs [partial], from Kant’s Rational Theology”, incluído no livro Kant’s Critique of Pure Reason. Critical Essays, Allen Wood pretende mostrar que Kant não teria provado que a existência não poderia ser um predicado real ou determinante. Em seu artigo “Anselm’s Ontological Arguments”, publicado na revista The Philosophical Review, Norman Malcolm pretende mostrar que Kant não teria provado que a existência necessária não poderia ser um predicado real ou determinante. Lidando (...)
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  41. James Carter (1999). Talking Books: Children's Authors Talk About the Craft, Creativity and Process of Writing. Routledge.
    _Talking Books_ sets out to show how some of the leading children's authors of the day respond to these and other similar questions. The authors featured are _ Neil Ardley, Ian Beck, Helen Cresswell, Gillian Cross, Terry Deary, Berlie Doherty, Alan Durant, Brian Moses, Philip Pullman, Celia Rees, Norman Silver, Jacqueline Wilson, and Benjamin Zephaniah_. They discuss with great enthusiasm: *their childhood reading habits *how they came to be published *how they write on a daily basis *how a (...)
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  42. Friedrich Hügel, Norman Kemp Smith & Lawrence F. Barmann (1981). The Letters of Baron Friedrich von Hügel and Professor Norman Kemp Smith. Monograph Collection (Matt - Pseudo).
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  43. Immanuel Kant (1998). Critique of Pure Reason (Translated and Edited by Paul Guyer & Allen W. Wood). Cambridge.
    This entirely new translation of Critique of Pure Reason by Paul Guyer and Allan Wood is the most accurate and informative English translation ever produced of this epochal philosophical text. Though its simple, direct style will make it suitable for all new readers of Kant, the translation displays a philosophical and textual sophistication that will enlighten Kant scholars as well. This translation recreates as far as possible a text with the same interpretative nuances and richness as the original.
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  44.  62
    Ludwig Wittgenstein, G. E. Moore, Norman Malcolm & Gabriel Citron (2015). A Discussion Between Wittgenstein and Moore on Certainty : From the Notes of Norman Malcolm. Mind 124 (493):73-84.
    In April 1939, G. E. Moore read a paper to the Cambridge University Moral Science Club entitled ‘Certainty’. In it, amongst other things, Moore made the claims that: the phrase ‘it is certain’ could be used with sense-experience-statements, such as ‘I have a pain’, to make statements such as ‘It is certain that I have a pain’; and that sense-experience-statements can be said to be certain in the same sense as some material-thing-statements can be — namely in the sense that (...)
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  45. Andrew Crane & Dirk Matten (2008). Incorporating the Corporation in Citizenship: A Response to Néron and Norman. Business Ethics Quarterly 18 (1):27-33.
    This article presents a response to Néron and Norman’s contention that the language of citizenship is helpful in thinking about the political dimensions of corporate responsibilities. We argue that Néron and Norman’s main conclusions are valid but offer an extension of their analysis to incorporate extant streams of literature dealing with the political role of the corporation. We also propose that the perspective on citizenship adopted by Néron and Norman is rather narrow, andtherefore provide some alternative (...)
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  46. W. Scott Cleveland (2012). The Distinctiveness of Intellectual Virtues: A Response to Roberts and Wood. Proceedings of the American Catholic Philosophical Association 86:159-169.
    Robert Roberts and Jay Wood criticize St Thomas Aquinas’ distinction between intellectual and moral virtues. They offer three objections to this distinction. They object that intellectual virtues depend on the will in ways that undermine the distinction, that the subject of intellectual virtues is not an intellectual faculty but a whole person, and that some intellectual virtues require that the will act intellectually. They hold that each of these is sufficient to undermine the distinction. I defend Aquinas’ distinction and (...)
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  47.  57
    Vanessa Magness (2008). Who Are the Stakeholders Now? An Empirical Examination of the Mitchell, Agle, and Wood Theory of Stakeholder Salience. Journal of Business Ethics 83 (2):177 - 192.
    Two environmental accidents in the mining industry provide the context for this study of the Mitchell, Agle, and Wood (1997, The Academy of Management Review 22, 853–886) analysis of stakeholder salience. I examine the reactions of two stakeholder groups: shareholder response is examined in terms of changing share returns and risk; management response through change in disclosure. I find the two decision-makers reacted at different times. Management responded to the first accident, though not the second. Shareholders responded to the (...)
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  48.  26
    Adam Cureton (2014). Justice and the Crooked Wood of Human Nature. In Alexander Kaufman (ed.), Distributive Justice and Access to Advantage: G. A. Cohen's Egalitarianism. 79-94.
    G.A. Cohen accuses Rawls of illicitly tailoring basic principles of justice to the ‘crooked wood’ of human nature. We are naturally self-interested, for example, so justice must entice us to conform to requirements that cannot be too demanding, whereas Cohen thinks we should distinguish more clearly between pure justice and its pragmatic implementation. My suggestion is that, strictly speaking, Rawls does not rely on facts of any kind to define his constructive procedure or to argue that his principles of (...)
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  49.  11
    Kristjan Laasik (2015). Norman Sieroka: Leibniz, Husserl, and the Brain. [REVIEW] Phenomenological Reviews.
    Norman Sieroka’s book is about “the systematic, structural relations between phenomenological and (neuro)physiological aspects of perception, consciousness, and time, with a specific focus on hearing” (p. 4), based on Leibniz’s and Husserl’s views. While Sieroka displays a great depth of knowledge in his discussions of these two philosophers, his main aims are not exegetic, but consist, rather, in casting new light on the said philosophical and interdisciplinary issues. However, the scope of his interpretative project is ambitious. There is, on (...)
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  50.  12
    Eleonore Stump & Norman Kretzmann (eds.) (1993). Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann. Cornell University Press.
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