Search results for 'Paul A. Anderson' (try it on Scholar)

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  1.  4
    Paul A. Anderson (1984). Foreign Policy as a Goal Directed Activity. Philosophy of the Social Sciences 14 (2):159-181.
  2.  45
    Mark A. Levine, Matthew K. Wynia, Paul M. Schyve, J. Russell Teagarden, David A. Fleming, Sharon King Donohue, Ron J. Anderson, James Sabin & Ezekiel J. Emanuel (2007). Improving Access to Health Care: A Consensus Ethical Framework to Guide Proposals for Reform. Hastings Center Report 37 (5):14-19.
  3.  8
    I. I. Paul (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.
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  4.  4
    I. I. Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.
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  5.  14
    Pope John Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.
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  6.  2
    E. Bruce Flory & Anna May Anderson (1976). Ernest Paul Anderson 1947-1976. Proceedings and Addresses of the American Philosophical Association 50 (2):135 -.
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  7.  4
    O. P. A. (1913). A New Horace Q. Horati Flacci Opera. Oeuvres, d'Horace Texte latin, avec un Commentaire critique et explicatif des Introductions et des Tables, par F. Plessis et P. Lejay. Q. Horati Flacci Satirae. Satires, publiées par Paul Lejay. Pp. 623. Paris : Hachette et Cie., 1911. 15 frs. [REVIEW] The Classical Review 27 (06):202-205.
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  8. G. Anderson (1999). 'We Went Through Psychological Hell': A Case Report of Prenatal Diagnosis-Response by Gwen Anderson, Shriver Center for Mental Retardation, Waltham MA, USA-Prenatal Genetics Services Signal a Much Deeper Problem in Health Care Delivery. Nursing Ethics 6 (3):254-256.
     
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  9. Algot Henrik L. Ruhe & Nancy Margaret Paul (1914). Henri Bergson, an Account of His Life and Philosophy, by A. Ruhe and N.M. Paul.
     
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  10. R. D. Sweeney (1995). Lectures II and a Survey of Recent Ricoeur Publications (Under Consideration: Paul Ricoeur's Lectures II: La Contree des Philosophes and Recent Publications by LE Hahn (Ed.), S. Clark, PS Anderson, WJ Ellos and C. Schrag). [REVIEW] Philosophy and Social Criticism 21:195-195.
     
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  11. Paul Harvey Jr (1996). Plautus: Menaechmi by A. S. Gratwick; Barbarian Play: Plautus' Roman Comedy by William S. Anderson. [REVIEW] Classical World: A Quarterly Journal on Antiquity 89:495-496.
     
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  12.  14
    John L. Campbell, Paul Thomas, Neil Gross, Maureen Katz & Jonathon R. Zatlin (1998). Book Reviews. Peter Evans, Embedded Autonomy: States and Industrial Transformation. Neera Chandhoke, State and Civil Society. Explorations in Political Theory. Kevin Anderson, Lenin, Hegel and Western Marxism. A Critical Study. Stephen Turner, The Social Theory of Practices: Tradition, Tacit Knowledge, and Presuppositions. Joel Whitebook, Perversion and Utopia: A Study in Psychoanalysis and Critical Theory. John C. Torpey, Intellectuals, Socialism, and Dissent. The East German Opposition and its Legacy. [REVIEW] Theory and Society 27 (1):103-146.
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  13.  18
    Nicholas Wolterstorff (2013). Reply to Kevin Carnahan and Erik A. Anderson. Philosophia 41 (2):429-435.
    In my response to Kevin Carnahan, I explain the concept of religion that I have been working with in my writings on the place of religious reasons in public political discourse. While acknowledging that religion is often privatized, my concern has been with religion as a way of life. It is religion so understood that raises the most serious issues concerning the role of religion in public discourse. In my response to Erik A. Anderson, I go beyond what (...)
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  14.  6
    Thomas F. McKenna (1997). Vincent de Paul: A Saint Who Got His Worlds Together. [REVIEW] Journal of Business Ethics 16 (3):299-307.
    From the point of view of a saint's life, the article addresses the question of integrating holiness and business dealings. By analyzing the heavy involvement of Vincent de Paul, a seventeenth century French saint, in the world of finance and politics as he ministered to the poor of his day, the study attempts to show that it is both possible and beneficial to join together the world of business with that of a religiously inspired ethic. The spiritually grounded manner (...)
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  15.  50
    Marek Piechowiak (2014). Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II]. Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice (...)
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  16.  8
    Henk Oosterling (2009). From Russia with Love: Avoiding the Subject: Why is Žižek's St Paul a Leninist? Bijdragen 70 (2):236-253.
    Žižek’s intellectual endeavor aims at relocating political subjectivity as the foundation of communal life. As a Leninist he anchors the possibility of a revolution in Heidegger’s ‘decisionism’ and in the practice of St Paul,whose conversion is the bottom line of a revolutionary attitude. Current consumerism avoids this subject and in that sense a-voids or empties subjectivity. The revolutionary subject is the very act of affirmatively a-voiding one's current ethical system in order to radically change the coordinates of the system.
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  17.  11
    Douglas Allchin (2002). To Err and Win a Nobel Prize: Paul Boyer, ATP Synthase and the Emergence of Bioenergetics. [REVIEW] Journal of the History of Biology 35 (1):149 - 172.
    Paul Boyer shared a Nobel Prize in 1997 for his work on the mechanism of ATP synthase. His earlier work, though (which contributed indirectly to his triumph), included major errors, both experimental and theoretical. Two benchmark cases offer insight into how scientists err and how they deal with error. Boyer's work also parallels and illustrates the emergence of bioenergetics in the second half of the twentieth century, rivaling achievements in evolution and molecular biology.
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  18.  61
    Charles Pigden (2011). Getting the Wrong Anderson? A Short and Opinionated History of New Zealand Philosophy. In Graham Oppy & Nick Trakakis (eds.), The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books 169-195.
    Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...)
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  19.  28
    Luis Felipe Rodríguez Manrique (2012). “Textualidad” Y hermenéutica de la acción: Aportes a la polémica epistemológica en ciencias sociales desde Paul Ricoeur. Cuadernos de Filosofía Latinoamericana 32 (105).
    El documento expone los antecedentes sugeridos por Paul Ricoeur sobre lo que podría denominarse “la polémica epistemológica en ciencias sociales”, referidos a la formulación de un método legítimo para la investigación en dichas ciencias que responda a las particularidades propias de su objeto de estudio. En este sentido, se rastrea la cuestión en la tradición hermenéutica romántica, concretamente en el pensamiento de Wilhelm Dilthey, pasando por la teoría estructural de estudio del texto escrito y la formulación de una teoría (...)
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  20. Sabrina Ruggeri (2013). A ontologia do agir de Paul Ricoeur: alteridade e pluralidade. Revista Inquietude 4 (2):72-87.
    Este trabalho pretende acompanhar o trajeto ricoeuriano em O si- mesmo como um outro em busca de uma interpretação ontológica dos resultados alcançados com a hermenêutica do si-mesmo. A ontologia de Paul Ricoeur possui como centro o agir humano, ainda que pretenda preservar a polissemia do ser, isto é, manter-se plural em meio aos muitos modos de dizer o si. Acompanhamos, deste modo, a proposta ontológica de Paul Ricoeur dotada de um caráter fragmentário que passa por filosofias como (...)
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  21.  18
    Harris B. Bechtol (2011). Paul and Kierkegaard: A Christocentric Epistemology. Heythrop Journal 54 (2):927-943.
    Søren Kierkegaard used his literary, philosophical, and theological voice to reintroduce Christianity to Christendom. In this effort, he repeatedly uses the Apostle Paul’s first letter to the church in Corinth. Though some have noted the importance of 1 Corinthians for Kierkegaard, they have not explained this importance nor this letter’s role in Kierkegaard’s corpus. This essay seeks to fill this gap in Kierkegaard scholarship by explaining the role this letter plays in Kierkegaard’s Climacean authorship. Paul’s battle with the (...)
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  22.  7
    Franklin Ferreira Silva (2013). ASSOUN, Paul-Laurent. A Escola de Frankfurt. Trad: Helena Cardoso. São Paulo: Ática, 1991. Cadernos Do Pet Filosofia 4 (7):113-118.
    Resenha do livro "A Escola de Frankfurt" do autor Paul-Laurent Assoun, obra complememtar sobre a formação e estruturação teórica sobre a Escola de Frankfut, sua história e seus principais autores.
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  23.  5
    Sherah Bloor (2014). Claiming Kant for Feminism: A Discussion of Anderson's Re-Visioning Gender in Philosophy of Religion. Sophia 53 (2):299-303.
    I wish to expose the possibility of a Kantian feminism made actual by Pamela Sue Anderson’s recent book Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. In this paper I show how Kantian philosophy structures Anderson’s project, and I argue that in embodying the spirit of Kantian critique, this project may be used to turn that spirit against the letter of its expression in an act that would claim Kant for feminism.
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  24.  7
    Kim Kleinman (2013). Systematics and the Origin of Species From the Viewpoint of a Botanist: Edgar Anderson Prepares the 1941 Jesup Lectures with Ernst Mayr. [REVIEW] Journal of the History of Biology 46 (1):73-101.
    The correspondence between Edgar Anderson and Ernst Mayr leading into their 1941 Jesup Lectures on “Systematics and the Origin of Species” addressed population thinking, the nature of species, the relationship of microevolution to macroevolution, and the evolutionary dynamics of plants and animals, all central issues in what came to be known as the Evolutionary Synthesis. On some points, they found ready agreement; for others they forged only a short term consensus. They brought two different working styles to this project (...)
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  25.  1
    Patrice Haynes (2014). Encouraging a Thoughtful Love of Life: Pamela Sue Anderson and Gillian Howie on Practising Philosophy. Sophia 53 (2):199-213.
    Wherever you turn your eyes the world can shine like transfiguration. You don’t have to bring a thing to it except a little willingness to see. Only, who could have the courage to see it?—Marilynne RobinsonMarilynne Robinson, Gilead (London: Virago Press, 2004), p. 280.Preamble: Going the Bloody Hard WayThe writings of Pamela Sue Anderson and Gillian Howie have been, and continue to be, important in helping to shape the development of my own philosophical vision. Yet my commitment to (a (...)
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  26. Kodzp Tita Pongo (1996). Expectation as Fulfillment: A Study in Paul Tillich's Theory of Justice. Upa.
    This book studies the philosophies of Paul Tillich. Its focus is on justice, covering two dimensions of justice. The first is the social dimension, manifested in human relationships. The second dimension is at the individual level, seen in each person's struggle to feel a secure sense of selfhood.
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  27.  8
    Kim Kleinman (1999). His Own Synthesis: Corn, Edgar Anderson, and Evolutionary Theory in the 1940s. [REVIEW] Journal of the History of Biology 32 (2):293 - 320.
    Tracing the contributions of Edgar Anderson (1897-1969) of the Missouri Botanical Garden to the important discussions in evolutionary biology in the 1940s, this paper argues that Anderson turned to corn research rather than play a more prominent role in what is now known as the Evolutionary Synthesis. His biosystematic studies of Iris and Tradescantia in the 1930s reflected such Synthesis concerns as the species question and population thinking. He shared the 1941 Jesup Lectures with (...)
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  28. Paul Roth (2013). Paul A. Roth on The Fiction of Narrative: Essays on History, Literature, and Theory 1957–2007. By Hayden White. Edited with an Introduction by Robert Doran. Baltimore: Johns Hopkins University Press, 2010. Pp. 382. [REVIEW] History and Theory 52 (1):130-143.
    To claim that Hayden White has yet to be read seriously as a philosopher of history might seem false on the face of it. But do tropes and the rest provide any epistemic rationale for differing representations of historical events found in histories? As an explanation of White’s influence on philosophy of history, such a proffered emphasis only generates a puzzle with regard to taking White seriously, and not an answer to the question of why his efforts should be worthy (...)
     
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  29.  20
    S. Prakash Sethi & Paul Steidlmeier (1993). Religions's Moral Compass and a Just Economic Order: Reflections on Pope John Paul II's Encyclicalcentesimus Annus. Journal of Business Ethics 12 (12):901 - 917.
    The purpose of Pope John Paul''s encyclicalCentesimus Annus (CA) is to propound the foundations of a just economic order and to sketch its essential characteristics. As such he essentially provides an orientation or moral compass for the political economy rather than a precise road map. This article first reviews the principal components of CA and then analyzes and evaluates its central contentions on both cultural and economic grounds.
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  30. John Danaher (2014). Skeptical Theism and Divine Permission - A Reply to Anderson. International Journal for Philosophy of Religion 75 (2):101-118.
    Skeptical theism (ST) may undercut the key inference in the evidential argument from evil, but it does so at a cost. If ST is true, then we lose our ability to assess the all things considered (ATC) value of natural events and states of affairs. And if we lose that ability, a whole slew of undesirable consequences follow. So goes a common consequential critique of ST. In a recent article, Anderson has argued that this consequential critique is flawed. (...) claims that ST only has the consequence that we lack epistemic access to potentially God-justifying reasons for permitting a prima facie “bad” (or “evil”) event. But this is very different from lacking epistemic access to the ATC value of such events. God could have an (unknowable) reason for not intervening to prevent E and yet E could still be (knowably) ATC-bad. Ingenious though it is, this article argues that Anderson’s attempted defence of ST is flawed. This is for two reasons. First, and most importantly, the consequential critique does not rely on the questionable assumption he identifies. Indeed, the argument can be made quite easily by relying purely on Anderson’s distinction between God-justifying reasons for permitting E and the ATC value of E. And second, Anderson’s defence of his position, if correct, would serve to undermine the foundations of ST. (shrink)
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  31.  11
    Patrick A. Tully (2015). Arbitrariness, Irrationality, and the Sterility Objection: A Reply to Anderson. Ethical Theory and Moral Practice 18 (1):135-144.
    Does the contemporary Natural Law position that only heterosexual couples are capable of marriage rest upon an “arbitrary and irrational distinction between same-sex couples and sterile heterosexual couples?” Anderson :759–775, 2013: 759). There are many who think so. In a recent article in these pages, Erik Anderson offers his case that these critics are correct. In what follows I examine Anderson’s argument and conclude that, whether or not one ultimately agrees with the New Natural Law account of (...)
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  32. Peter Beilharz (2010). Review: John Anderson, Lectures on Political Theory 1941—45, Ed. Creagh McLean Cole (Sydney University Press, 2007) Bernard Smith, The Formalesque — A Guide to Modern Art and Its History (Macmillan, 2007). [REVIEW] Thesis Eleven 101 (1):134-136.
    Review: John Anderson, Lectures on Political Theory 1941—45, ed. Creagh McLean Cole Bernard Smith, The Formalesque — A Guide to Modern Art and Its History.
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  33. Paul Ricoeur (2005). Memory, History, Forgiveness: A Dialogue Between Paul Ricoeur and Sorin Antohi. Janus Head 8 (1).
    This dialogue between Paul Ricoeur and Sorin Antohi took place in Budapest on March 10, 2003 at Pasts, Inc., Center for Historical Studies, which is affiliated with Central European University . Ricoeur was the honorary president of Pasts, Inc., and its spiritus rector. On March 8, he had given a lecture on “History, Memory, and Forgetting” in the context of an international conference entitled “Haunting Memories? History in Europe after Authoritarianism,” and organized by Pasts Inc. and the Körber Foundation. (...)
     
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  34.  2
    A. W. Stewart (2009). A Debate About Anderson's Logic. History and Philosophy of Logic 30 (2):157-169.
    This article is about the history of logic in Australia. Douglas Gasking (1911?1994) undertook to translate the logical terminology of John Anderson (1893?1962) into that of Ludwig Wittgenstein's (1921) Tractatus. At the time Gilbert Ryle (1900?1976), and more recently David Armstrong, recommended the result to students; but it is reasonable to have misgivings about Gasking as a guide to either Anderson or Wittgenstein. The historical interest of the debate Gasking initiated is that it yielded surprisingly little information about (...)
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  35. Thomas A. Wetzel (2000). A Graveyard for the Midwest: Sherwood Anderson, Soren Kierkegaard, and the Sacred in Midwestern Literature. Dissertation, The University of Wisconsin - Milwaukee
    The dissertation explores the philosophical, literary, and stylistic similarities between the twentieth century American writer Sherwood Anderson and the nineteenth century Danish philosopher Soren Kierkegaard. These similarities suggest that the Ohio writer's work and aesthetic were deeply influenced by the Danish thinker, and the connection between them lies in the immigrant rural religious communities of the American Middle West. Ultimately, these interrelations reveal a "religious-aesthetic" unique to the entire range of Midwestern literature of the late-nineteenth and early-twentieth centuries, and (...)
     
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  36.  27
    Matt Stichter (2015). Paul Bloomfield, The Virtues of Happiness: A Theory of the Good Life. Reviewed by Matt Stichter. Social Theory and Practice 41 (3):567-574.
    Paul Bloomfield’s latest book, The Virtues of Happiness, is an excellent discussion of what constitutes living the Good Life. It is a self-admittedly ambitious book, as he seeks to show that people who act immorally necessarily fall short of living well. Instead of arguing that immorality is inherently irrational, he puts it in terms of it being inherently harmful in regards to one’s ability to achieve the Good Life. It’s ambitious because he tries to argue this starting from (...)
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  37.  21
    Terrence P. Mc Eachern (2005). The Inducement of Meaningful Work: A Response to Anderson and Weijer. Theoretical Medicine and Bioethics 26 (5):427-430.
    James A. Anderson and Charles Weijer take the wage payment model proposed by Neil Dickert and Christine Grady and extend the analogy of research participation to unskilled wage labor to include just working conditions. Although noble in its intentions, this moral extension generates unsavory outcomes. Most notably, Anderson and Weijer distinguish between two types of research subjects: occasional and professional. The latter, in this case, receives benefits beyond the moral minima in the form of “the right to meaningful (...)
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  38.  1
    Raphael Lataster (2014). The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke. Sophia 53 (3):389-395.
    In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ : 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions (...)
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  39. A. J. Mcnicholl (1952). Paul A. Schlipp , The Philosophy of Ernst Cassirer. [REVIEW] The Thomist 15:642.
     
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  40. Thomas Misa (1989). The Decline of American Steel: How Management, Labor, and Government Went Wrong by Paul A. Tiffany. [REVIEW] Isis: A Journal of the History of Science 80:174-175.
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  41. Paul Taylor (2007). Žižek! - A Conversation with Paul A. Taylor for Kritikos. International Journal of Žižek Studies 1.
     
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  42.  59
    Michael Barram (forthcoming). Book Review: Paul: A Man of Two Worlds. [REVIEW] Interpretation 55 (2):202-202.
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  43.  58
    Lloyd Cox (2007). Review Essay: A Review of Tom Nairn and Paul James, Global Matrix: Nationalism, Globalism and State-Terrorism (London: Pluto, 2005); Jan Nederveen Pieterse, Globalization or Empire? (New York and London: Routledge, 2004); Patrick Hayden and Chamsy El-Ojeili (Eds), Confronting Globalization: Humanity, Justice and the Renewal of Politics (Houndmills, Basingstoke: Palgrave Macmillan, 2005). [REVIEW] Thesis Eleven 90 (1):97-111.
    Review Essay: A Review of Tom Nairn and Paul James, Global Matrix: Nationalism, Globalism and State-Terrorism ; Jan Nederveen Pieterse, Globalization or Empire? ; Patrick Hayden and Chamsy el-Ojeili , Confronting Globalization: Humanity, Justice and the Renewal of Politics.
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  44.  12
    Michael T. Stuart (2014). Cognitive Science and Thought Experiments: A Refutation of Paul Thagard's Skepticism. Perspectives on Science 22 (2):264-287.
    Paul Thagard is a well-known cognitive scientist and philosopher of mind who has recently expressed skepticism about the cognitive efficacy of thought experiments.1 In so doing he joins forces with Alexius Meinong (1907), Daniel Dennett (1984), Jonathan Dancy (1985), Gilbert Harman (1986), and Kathleen Wilkes (1988). According to Meinong, who was perhaps the first skeptic about thought experiments explicitly so-called, “an experiment that in fact does not exist at all, can neither prove nor teach anything” (1907, pp. 276–77). Dennett, (...)
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  45.  20
    Erin McKenna (2012). Feminism and Farming: A Response to Paul Thompson's the Agrarian Vision. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (4):529-534.
    Feminism and Farming: A Response to Paul Thompson’s the Agrarian Vision Content Type Journal Article Pages 1-6 DOI 10.1007/s10806-011-9328-0 Authors Erin McKenna, Department of Philosophy, Pacific Lutheran University, Tacoma, WA, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
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  46.  73
    Meena Krishnamurthy (2015). We Can Make Rational Decisions to Have a Child: On the Grounds for Rejecting L.A. Paul’s Arguments. In Richard Vernon Sarah Hannan & Samantha Brennan (eds.), Permissible Progeny. Oxford University Press
    L.A. Paul has recently argued that, on the standard model of rationality, individuals cannot make rational decisions about whether to have a child or not. In this paper, I show that Paul’s arguments do not plausibly demonstrate that the standard model of rationality precludes rational decisions to have a child. I argue that there are phenomenal and non-phenomenal values that can be used to determine the value that having a child will have for us and, in turn, that (...)
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  47. Barbara Pfeffer Billauer (1999). On Judaism and Genes: A Response to Paul Root Wolpe. Kennedy Institute of Ethics Journal 9 (2):159-165.
    : The following comments on Paul Root Wolpe's article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" address (1) his presentation of the relationship between science and culture or religion as unimodal; (2) his misconception of the Jewish view of the physical corpus; and (3) his essential question of genetic determinism by examining the traditional Jewish view of the spiritual aspects of the human.
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  48.  6
    Jorge Medina Delgadillo (2015). Algunas críticas que desde Levinas pueden hacerse a la noción de “justicia” según Paul Ricœur y John Rawls. Areté. Revista de Filosofía 27 (1):87-99.
    The well known conference of Paul Ricœur ‘Love and Justice’, pronounced when he received Leopold Lucas award in 1989, shows a dialectical tension between those two notions, and searches deeper in the philosophical –and even theological– basis that reveals love as rectification and safeguard of justice; without love, justice would be cruel, utilitarian and, paradoxically, unfair, remembering us the old Roman adage: “summum ius, summa iniuria”. Moreover, Levinas, in his “Talmudic Lesson on Justice”, compiled after in New Talmudic Readings, (...)
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  49.  42
    Lloyd Humberstone (2011). Variation on a Trivialist Argument of Paul Kabay. Journal of Logic, Language and Information 20 (1):115-132.
    Impossible worlds are regarded with understandable suspicion by most philosophers. Here we are concerned with a modal argument which might seem to show that acknowledging their existence, or more particularly, the existence of some hypothetical (we do not say “possible”) world in which everything was the case, would have drastic effects, forcing us to conclude that everything is indeed the case—and not just in the hypothesized world in question. The argument is inspired by a metaphysical (rather than modal-logical) argument of (...)
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  50.  8
    Wouter Sanderse (2015). Paul Bloomfield: The Virtues of Happiness. A Theory of the Good Life. Ethical Theory and Moral Practice 18 (4):881-882.
    “Aristotle is the father of virtue ethics, and virtue ethics is hot”, Howard Curzer states in the introduction of his Aristotle and the virtues . Aristotelian virtue ethics has attracted so much attention that it has become one of the three major approaches in normative ethics since its revival in post-war Anglo-Saxon philosophy. In his new book, Paul Bloomfield is, like these virtue ethicists, not so much interested in the modern ethical question of how to treat others, but in (...)
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