Search results for 'Obedience' (try it on Scholar)

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  1. I. Obedience (2005). Enjoying the Law. SATS: Northern European Journal of Philosophy 6 (2).
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  2. Thomas M. Hughes (2012). Is Political Obligation Necessary for Obedience? Hobbes on Hostility, War and Obligation. Teoria Politica 2:77-99.
    Contemporary debates on obedience and consent, such as those between Thomas Senor and A. John Simmons, suggest that either political obligation must exist as a concept or there must be natural duty of justice accessible to us through reason. Without one or the other, de facto political institutions would lack the requisite moral framework to engage in legitimate coercion. This essay suggests that both are unnecessary in order to provide a conceptual framework in which obedience to coercive (...)
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  3.  15
    Jerry Paul Sheppard & Marnie Young (2007). The Routes of Moral Development and the Impact of Exposure to the Milgram Obedience Study. Journal of Business Ethics 75 (4):315 - 333.
    This article examines how business students route themselves through the process of cognitive moral development (CMD) to arrive at a more autonomous level of CMD when there is an impetus to do so. In this study, two groups were given Rest’s Defining Issues Test; half the test 1 week and half three weeks later. In between, one group viewed a film of Milgram’s obedience study as a stimulus towards a more autonomous level of CMD. The results of the analysis (...)
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  4.  42
    Miguel Pina E. Cunha, Arménio Rego & Stewart R. Clegg (2010). Obedience and Evil: From Milgram and Kampuchea to Normal Organizations. [REVIEW] Journal of Business Ethics 97 (2):291-309.
    Obedience: a simple term. Stanley Milgram, the famous experimental social psychologist, shocked the world with theory about it. Another man, Pol Pot, the infamous leader of the Khmer Rouge, showed how far the desire for obedience could go in human societies. Milgram conducted his experiments in the controlled environment of the US psychology laboratory of the 1960s. Pol Pot experimented with Utopia in the totalitarian Kampuchea of the 1970s. In this article, we discuss the process through which the (...)
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  5.  15
    Benjamin McMyler (2016). Obedience and Believing a Person. Philosophical Investigations 39 (1):58-77.
    I argue that there is a mutually illuminating parallel between the concept of obedience and the concept of believing a person. Just as both believing what a person says and believing what a person says for the reason that the person says it are insufficient for believing the person, so acting as a person demands and acting as a person demands for the reason that the person demands it are insufficient for obeying the person. Unlike the concept of believing (...)
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  6.  6
    David Berman (1986). The Jacobitism of Berkeley's Passive Obedience. Journal of the History of Ideas 47 (2):309-319.
    Why did the Lord Justices make strong representation against Berkeley? According to Joseph Stock, Berkeley's first biographer "Lord Galway [a Lord Justice in 1716] having heard of those sermons, published in 1712 as Passive Obedience represented Berkeley as a Jacobite, and hence unworthy of the living of St. Paul's. From the beginning, Passive Obedience was rumored to be politically heterodox...
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  7. Ruth C. A. Higgins (2004). The Moral Limits of Law: Obedience, Respect, and Legitimacy. Oxford University Press.
    The Moral Limits of Law analyzes the related debates concerning the moral obligation to obey the law, conscientious citizenship, and state legitimacy. Modern societies are drawn in a tension between the centripetal pull of the local and the centrifugal stress of the global. Boundaries that once appeared permanent are now permeable: transnational legal, economic, and trade institutions increasingly erode the autonomy of states. Nonetheless transnational principles are still typically effected through state law. For law's subjects, this tension brings into focus (...)
     
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  8.  2
    Janet Sisson & A. D. Woozley (1983). Law and Obedience: The Arguments of Plato's Crito. Philosophical Quarterly 33 (130):103.
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  9.  17
    David O. Irabor & Peter Omonzejele (2009). Local Attitudes, Moral Obligation, Customary Obedience and Other Cultural Practices: Their Influence on the Process of Gaining Informed Consent for Surgery in a Tertiary Institution in a Developing Country. Developing World Bioethics 9 (1):34-42.
  10.  24
    Nico Keijzer (1978). Military Obedience. Sijthoff & Noordhoff, [International Publishers].
    PART I PROLEGOMENA ACTING ON ORDERS "First, words are our tools, and, as a minimum, we should use clean tools: we should know what we mean and what we do ...
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  11. Peter R. Baelz (1973). Christian Obedience in a Permissive Context. London,Athlone Press.
     
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  12. Dorothee Sölle (1970). Beyond Mere Obedience. Minneapolis,Augsburg Pub. House.
     
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  13. Luciano Venezia (2014). Hobbes' Two Accounts of Law and the Structure of Reasons for Political Obedience. European Journal of Political Theory 13 (3):282-298.
    Thomas Hobbes’s political theory contains conceptual theses on law, including an analysis of the way legal requirements affect practical reasoning. However, Hobbes’ account of law and the structure of reasons for political obedience is extremely ambiguous. In this paper, I show that Hobbes develops not one but two different accounts. Also, I argue that the two theories are in tension, something that Hobbes himself seems to recognize to some extent.
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  14. William A. Edmundson (2010). Political Authority, Moral Powers and the Intrinsic Value of Obedience. Oxford Journal of Legal Studies 30 (1):179-191.
    Three concepts—authority, obedience and obligation—are central to understanding law and political institutions. The three are also involved in the legitimation of the state: an apology for the state has to make a normative case for the state’s authority, for its right to command obedience, and for the citizen’s obligation to obey the state’s commands. Recent discussions manifest a cumulative scepticism about the apologist’s task. Getting clear about the three concepts is, of..
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  15.  11
    Patricia H. Werhane, Laura P. Hartman, Dennis Moberg, Elaine Englehardt, Michael Pritchard & Bidhan Parmar (2011). Social Constructivism, Mental Models, and Problems of Obedience. Journal of Business Ethics 100 (1):103 - 118.
    There are important synergies for the next generation of ethical leaders based on the alignment of modified or adjusted mental models. This entails a synergistic application of moral imagination through collaborative input and critique, rather than "me too" obedience. In this article, we will analyze the Milgram results using frameworks relating to mental models (Werhane et al., Profitable partnerships for poverty alleviation, 2009), as well as work by Moberg on "ethics blind spots'' (Organizational Studies 27(3): 413-428, 2006), and by (...)
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  16.  19
    David R. Mandel (1998). The Obedience Alibi. Analyse & Kritik 20 (S 74):94.
    Stanley Milgram's work on obedience to authority is social psychology's most influential contribution to theorizing about Holocaust perpetration. The gist of Milgram's claims is that Holocaust perpetrators were just following orders out of a sense of obligation to their superiors. Milgram, however, never undertook a scholarly analysis of how his obedience experiments related to the Holocaust. The author first discusses the major theoretical limitations of Milgram's position and then examines the implications of Milgram's experimental manipulations for Holocaust theorizing, (...)
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  17.  88
    D. T. Ridley (1999). Jehovah's Witnesses' Refusal of Blood: Obedience to Scripture and Religious Conscience. Journal of Medical Ethics 25 (6):469-472.
    Jehovah's Witnesses are students of the Bible. They refuse transfusions out of obedience to the scriptural directive to abstain and keep from blood. Dr Muramoto disagrees with the Witnesses' religious beliefs in this regard. Despite this basic disagreement over the meaning of Biblical texts, Muramoto flouts the religious basis for the Witnesses' position. His proposed policy change about accepting transfusions in private not only conflicts with the Witnesses' fundamental beliefs but it promotes hypocrisy. In addition, Muramoto's arguments about pressure (...)
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  18.  1
    A. Macmillan (2011). Michel Foucault's Techniques of the Self and the Christian Politics of Obedience. Theory, Culture and Society 28 (4):3-25.
    Foucault repeatedly argued that his work on techniques of the self were not a denial of his previous work on 18th- and 19th-century Europe, but a different way to make our present intelligible. Although Foucault explicitly associated modern techniques of the self with the Christian model, he never considered Christian techniques of the self in a comprehensive manner. The recent publication of his last two lectures at the Collège de France in 1983 and 1984 seems to fill this gap. Christian (...)
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  19.  44
    Kenneth R. Westphal (1992). Kant on the State, Law, and Obedience to Authority in the Alleged 'Anti-Revolutionary' Writings. Journal of Philosophical Research 17:383-426.
    The tension between Kant’s egalitarian conception of persons as ends in themselves and his rejection of the right of revolution has been widely discussed. The crucial issue is more fundamental: Is Kant’s defense of absolute obedience consistent with his own principle of legitimate law, that legitimate law is compatible with the Categorical Imperative? Resolving this apparent inconsistency resolves the subsidiary inconsistencies that have been debated in the literature. I argue that Kant’s legal principles contain two distinct grounds of obligation (...)
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  20.  8
    Allan Fenigstein (1998). Were Obedience Pressures a Factor in the Holocaust. Analyse & Kritik 20 (1):54-73.
    A number of scholars have suggested that Milgram's laboratory studies of obedience offer an incisive analysis of the behavior of the Holocaust perpetrators. The present paper rejects that position. The contrasts between the two events, at every level of analysis, are striking: In Milgram's research, innocent peers were harmed in the context of science; in the Holocaust, rabidly hated, subhuman enemies were murdered in the context of 'war'. With regard to underlying psychological mechanisms, the evidence questioning the relevance of (...)
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  21.  65
    Ernest J. Weinrib (1982). Obedience to the Law in Plato's Crito. American Journal of Jurisprudence 27 (1):85-108.
    Plato's Crito is not a treatise on obedience to the law, but a dialogue whose interpretation is not determined by its surface meaning. The initial dream is not mere ornamentation; rather it points to the range of possibilities in Socrates' situation. The speeches of the Laws, with which the dialogue closes, are not intended to be philosophically cogent, since they are inconsistent with the principles laid out in the preceding conversation between Socrates and Crito. The arguments of the Laws (...)
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  22.  15
    Thomas Blass (1998). The Roots of Stanley Milgram's Obedience Experiments and Their Relevance to the Holocaust. Analyse & Kritik 20 (1):46-53.
    Drawing on archival materials, interviews, as well as published sources, this article traces the roots of one of the most important and controversial studies in the social sciences, the experiments on obedience to authority conducted by the social psychologist, Stanley Milgram. Milgram's research had two determinants: First, his attempt to account for the Holocaust and, second, his intention to apply Solomon Asch's technique for studying conformity to behavior of greater human consequence than judging lengths of lines - the task (...)
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  23.  16
    Robin S. Snell (1999). Obedience to Authority and Ethical Dilemmas in Hong Kong Companies. Business Ethics Quarterly 9 (3):507-526.
    This paper reports a phenomenological sub-study of a larger project investigating the way Hong Kong Chinese staff tackled their own ethical dilemmas at work. A special analysis was conducted of eight dilemma cases arising from a request by a boss or superiorauthority to do something regarded as ethically wrong. In reports of most such cases, staff expressed feelings of contractual orinterpersonally based obligation to obey. They sought to save face and preserve harmony in their relationship with authority by choosingbetween “little (...)
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  24.  10
    Joseph Shaw (2002). The Virtue of Obedience. Religious Studies 38 (1):63-75.
    In this paper I give an account and defence of the thought and practice associated with the notion of obedience in religious ethics, especially in reply to the claim that obedience is necessarily unconscientious. First, I argue that it is conscientious to give weight to commands if they are identifiable as pieces of authoritative advice, or, as theists commonly believe, if they have intrinsic moral force. Second, I argue that a theist's strictly moral reasons for fulfilling obligations are (...)
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  25. Kenneth R. Westphal (1993). Republicanism, Despotism, And Obedience To The State: The Inadequacy Of Kant's Division Of Powers. Jahrbuch für Recht Und Ethik 1.
    Kant's views on revolution have been widely discussed, and commentators have long been astounded that the philosopher who made famous the principle that persons are ends in themselves could reach such abhorent conclusions as that citizens owe unqualified obedience to their supreme ruler. I address an important and ignored sub-issue of this topic: the relations between Kant's doctrine of the division of governmental powers and his doctrine of absolute obedience. I argue that these two doctrines are not compatible; (...)
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  26.  33
    James D. Rissler (2002). A Psychological Constraint on Obedience to God's Commands: The Reasonableness of Obeying the Abhorrently Evil. Religious Studies 38 (2):125-146.
    Robert Adams, in Finite and Infinite Goods: A Framework for Ethics, suggests a moral constraint on our obedience to God's commands: if a purportedly divine command seems abhorrently evil, then we should infer that it is not really God so commanding. I suggest that in light of his commitments to God as the standard of goodness, to the transcendence of God, and to a critical stance towards ethics, Adams should be willing to consider the possibility of a good God (...)
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  27.  12
    Richard W. Momeyer (1982). Socrates on Obedience and Disobedience to the Law. Philosophy Research Archives 8:21-53.
    Considerable scholarship over the last dozen years has greatly increased our understanding of Apology and Crito. However, the knottiest problem between these dialogues--the frequently noted apparent contradiction between Apology 29c-30c and Crito 51b-c, between Socrates’ pledge to disobey a court order to give up philosophy and his argument that legal authority absolutely obligates a citizen to obedience--is far from being resolved. In the end I argue that this contradiction is unresolved, despite numerous ingenious attempts to eliminate it, because it (...)
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  28.  26
    Christian Dahlman (2009). The Difference Between Obedience Assumed and Obedience Accepted. Ratio Juris 22 (2):187-196.
    Abstract. The analysis of legal statements that are made from an "internal point of view" must distinguish statements where legal obedience is accepted from statements where legal obedience is only assumed. Statements that are based on accepted obedience supply reasons for action, but statements where obedience is merely assumed can never provide reasons for action. It is argued in this paper that John Searle neglects this distinction. Searle claims that a statement from the internal point of (...)
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  29.  7
    Mª Ascensión Matás García (2013). Obedience as an evangelical counsel in consecrated life. Veritas: Revista de Filosofia da PUCRS 29:219-249.
    A través de este artículo se llegará a la conclusión de que la obediencia es una expresión de la dialéctica entre la encarnación de Cristo y su kenosis, superando la provisionalidad de las realidades terrenas y consagrando a Dios la facultad de disponer de la propia vida. Pero este caminar entre la vida y la muerte, encuentra su punto culminante en el misterio pascual de Jesucristo, el cual contribuye a la glorificación de Dios en el hombre, haciendo de la experiencia (...)
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  30.  5
    Phillip L. Quinn (1998). The Virtue of Obedience. Faith and Philosophy 15 (4):445-461.
    This paper is a critical study of Christians among the Virtues: Theological Conversations with Ancient and Modern Ethics by Stanley Hauerwas and Charles Pinches. It has four parts. First, I consider several possible responses to G. E. M. Anscombe’s famous challenge to modern moral philosophy in order to provide a framework in which the project of Hauerwas and Pinches can be located. Next I criticize their attempt to eliminate the realm of obligation from morality. Then I examine their treatment of (...)
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  31.  3
    Peter Ingram (1979). Deception, Obedience and Authority. Philosophy 54 (210):529 - 533.
    In his article, ‘Milgram's Shocking Experiments’, in Philosophy 52 , Professor Steven C. Patten rejects Milgram's evidence for a Hobbesian view of human nature on three grounds: that the claim that a large number of the subjects in the experiments were not deceived is not convincing, that there is a conceptual conflation by Milgram of two senses of obedience, and that a proper understanding of kinds of authority will explain in an acceptable way the behaviour of most of the (...)
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  32.  3
    Brendan Daly (2013). The Promise of Obedience of Diocesan Priests: What Does It Mean? Australasian Catholic Record, The 90 (3):329.
    Daly, Brendan About a month before my ordination as a priest on 7 May 1977, my diocesan bishop asked me to come and see him at his office. He said after my ordination I was going to be appointed to Mairehau parish as an assistant priest. Two weeks later I was making my pre-ordination retreat and the bishop arrived to see me. He was embarrassed and said 'We have a problem. One parish priest won't take the assistant priest that I (...)
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  33. Alexander Pruss, Love and Obedience.
    As Mark Murphy has recently shown, standard justifications of universal divine authority are insufficient. [1] By “divine authority” I shall mean the doctrine that obedience is morally owed to God by all. God would not give us a command that we did not have a reason to act in accordance with, Murphy argues, but it does not follow that we would be obliged, much less morally obliged, to have the fact of God’s having commanded the action be among our (...)
     
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  34.  6
    Patrick Primeaux & John Beckley (1999). Double Bookkeeping: Hierarchical Obedience and Participative Cooperation. [REVIEW] Journal of Business Ethics 19 (1):123 - 136.
    Rather than eliciting behavioral expectations of individuals for an appreciation of organizational ethics, we are focusing on the organization itself and the manner in which distinctive organizational structures assume their own respective behavioral expectations. The hierarchical organizational structure emphasizes obedience while the participative organizational structure emphasizes cooperation. Imposing the ethical virtues of one organizational structure onto another leads to conflict, and that conflict is reflective of a basic injustice which is (indirectly) organizational in cause but (directly) personal in effect. (...)
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  35. Matti Häyry (2012). Passive Obedience and Berkeley’s Moral Philosophy. Berkeley Studies 23:3-14.
    In Passive Obedience Berkeley argues that we must always observe the prohibitions decreed by our sovereign rulers. He defends this thesis both by providing critiques against opposing views and, more interestingly, by presenting a moral theory that supports it. The theory contains elements of divine - command, natural - law, moral - sense, rule - based, and outcome - oriented ethics. Ultimately, however, it seems to rest on a notion of spiritual reason — a specific God - given faculty (...)
     
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  36. T. Recuber (2016). From Obedience to Contagion: Discourses of Power in Milgram, Zimbardo, and the Facebook Experiment. Research Ethics 12 (1):44-54.
    When the public outcry concerning the ‘Facebook experiment’ began, many commentators drew parallels to controversial social science experiments from a prior era. The infamous Milgram and Zimbardo experiments concerning the social psychology of obedience and aggression seemed in some ways obvious analogs to the Facebook experiment, at least inasmuch as all three violated norms about the treatment of human subjects in research. But besides that, what do they really have in common? In fact, a close reading of Milgram, Zimbardo, (...)
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  37. Meredith Williams (2015). Blind Obedience: The Structure and Content of Wittgenstein's Later Philosophy. Routledge.
    There is considerable debate amongst philosophers as to the basic philosophical problem Wittgenstein is attempting to solve in _Philosophical Investigations_. In this bold and original work, Meredith Williams argues that it is the problem of "normative similarity". In _Blind Obedience_ Williams demonstrates how Wittgenstein criticizes traditional, representationalist theories of language by employing the ‘master/novice’ distinction of the learner, arguing that this distinction is often overlooked but fundamental to understanding philosophical problems about mind and language. The book not only provides revealing (...)
     
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  38. Meredith Williams (2009). Blind Obedience: The Structure and Content of Wittgenstein's Later Philosophy. Routledge.
    There is considerable debate amongst philosophers as to the basic philosophical problem Wittgenstein is attempting to solve in _Philosophical Investigations_. In this bold and original work, Meredith Williams argues that it is the problem of "normative similarity". In _Blind Obedience_ Williams demonstrates how Wittgenstein criticizes traditional, representationalist theories of language by employing the ‘master/novice’ distinction of the learner, arguing that this distinction is often overlooked but fundamental to understanding philosophical problems about mind and language. The book not only provides revealing (...)
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  39. John Sabini & Maury Silver (1983). Dispositional Vs. Situational Interpretations of Milgram's Obedience Experiments: "The Fundamental Attributional Error". Journal for the Theory of Social Behaviour 13 (2):147–154.
  40. Stanley Bates (1973). Laws, Habits of Obedience and Obligation. Philosophical Quarterly 23 (90):41-51.
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  41.  91
    Meredith Williams (1991). Blind Obedience: Rules, Community and the Individual. In Klaus Puhl (ed.), Meaning Scepticism. De Gruyter
  42. Barrington Moore (1980). Injustice: The Social Bases of Obedience and Revolt. Science and Society 44 (4):486-488.
     
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  43.  17
    Ivan Kaltchev (2008). Religion – A Factor of Slavery and Obedience? Proceedings of the Xxii World Congress of Philosophy 45:155-164.
    In this research the problem of liberty is considered in the context of religion as I am searching for an answer of the question if religion is not the main reason for limitation of freedom? My research is based on the philosophical essay of John S. Mill “On liberty”. An essential specification for this analysis is the fact that it is mainly interested in Christianity and to rather less extent, in the other religions. I am inclined to agree with the (...)
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  44.  10
    Thomas I. Cook (1949). Government and the Arts of Obedience. [REVIEW] Journal of Philosophy 46 (7):220-222.
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  45.  22
    Thomas C. Brickhouse & Nicholas D. Smith (1984). Socrates and Obedience to the Law. Apeiron 18 (1):10 - 18.
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  46.  60
    Yitzhak Benbaji (2011). The Moral Power of Soldiers to Undertake the Duty of Obedience. Ethics 122 (1):43-73.
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  47.  3
    Mark K. Spencer (2014). Habits, Potencies, and Obedience. Proceedings of the American Catholic Philosophical Association 88:165-180.
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  48.  40
    Mario F. Morelli (1983). Milgram's Dilemma of Obedience. Metaphilosophy 14 (3-4):183-189.
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  49.  3
    Gary Young (1974). Socrates and Obedience. Phronesis 19 (1):1-29.
  50.  46
    A. Lugg (2011). Blind Obedience: Paradox and Learning in the Later Wittgenstein * by Meredith Williams. Analysis 71 (2):389-391.
    Meredith Williams is unimpressed by ‘constructive/theoretical’ and ‘resolute/therapeutic’ approaches to the Philosophical Investigations . She takes Wittgenstein’s repudiation of speculation in philosophy seriously but resists interpreting him as engaged in a purely critical endeavour. There is, she holds, ‘a complex interweaving of the diagnostic and positive’ and ‘[a] consequence of the critical diagnostic work is a positive picture’ . Taking the Investigations to be ‘a highly structured argumentative text directed to pursuing a fundamental new problem in philosophy’ , Williams interprets (...)
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