Search results for 'Paula Fitzgerald Bone' (try it on Scholar)

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  1.  16
    Paula Fitzgerald Bone & Robert J. Corey (2000). Packaging Ethics: Perceptual Differences Among Packaging Professionals, Brand Managers and Ethically-Interested Consumers. [REVIEW] Journal of Business Ethics 24 (3):199 - 213.
    In this article, we explore ethical perceptions of three product packaging issues as viewed by packaging professionals, brand managers, and ethically-interested consumers. We examine, differences between business practitioners and consumers with respect to ethical sensitivity, perceived consequences of business practices, and perceived industry norms. Additionally, we explore the prevalence of two types of values, pragmatic and moral, to determine if the use of these value-types differs among the three groups. We find that business practitioners exhibit less ethical sensitivity. Businesspeople also (...)
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  2.  7
    Mark V. Barrow Jr, Keith R. Benson, Paula Findlen, Deborah Fitzgerald, Joel B. Hagen, Joy Harvey, Sharon E. Kingsland, Jane Maienschein, Gregg Mitman & Lynn K. Nyhart (1996). The JHB Bookshelf. Journal of the History of Biology 29:463-479.
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  3.  1
    Tami Gurley-Calvez, Adam Pellillo, M. Paula Fitzgerald & Michael F. Walsh (2011). Choice in Public Health Insurance: Evidence From West Virginia Medicaid Redesign. Inquiry 48 (1):15-33.
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  4.  15
    A. Ernest Fitzgerald (1989). From A. Ernest Fitzgerald's Book, The Pentagonists, P. 237. The Society for Business Ethics Newsletter 1 (1):7-7.
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  5. Stephen Brush, H. Lorentz & George Fitzgerald (1967). Note on the History of the FitzGerald-Lorentz Contraction. Isis: A Journal of the History of Science 58:230-232.
     
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  6.  9
    Timothy Fitzgerald (2007). Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. Oxford University Press.
    In recent years scholars have begun to question the usefulness of the category of ''religion'' to describe a distinctive form of human experience and behavior. In his last book, The Ideology of Religious Studies (OUP 2000), Timothy Fitzgerald argued that ''religion'' was not a private area of human existence that could be separated from the public realm and that the study of religion as such was thus impossibility. In this new book he examines a wide range of English-language texts (...)
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  7. Timothy Fitzgerald (2012). Discourse on Civility and Barbarity. Oxford University Press Usa.
    In recent years scholars have begun to question the usefulness of the category of ''religion'' to describe a distinctive form of human experience and behavior. In his last book, The Ideology of Religious Studies, Timothy Fitzgerald argued that ''religion'' was not a private area of human existence that could be separated from the public realm and that the study of religion as such was thus impossibility. In this new book he examines a wide range of English-language texts to show (...)
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  8. Gareth Fitzgerald (2009). Linguistic Intuitions (British Journal for the Philosophy of Science). British Journal for the Philosophy of Science 61 (1):123-160.
    This paper defends an orthodox model of the linguistic intuitions which form a central source of evidence for generative grammars. According to this orthodox conception, linguistic intuitions are the upshot of a system of grammatical competence as it interacts with performance systems for perceiving and articulating language. So conceived, probing speakers’ linguistic intuitions allows us to investigate the competence–performance distinction empirically, so as to determine the grammars that speakers are competent in. This model has been attacked by Michael Devitt in (...)
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  9. Patrick Fitzgerald (1998). Gratitude and Justice. Ethics 109 (1):119-153.
  10. Chloë Fitzgerald (2014). A Neglected Aspect of Conscience: Awareness of Implicit Attitudes. Bioethics 28 (1):24-32.
    The conception of conscience that dominates discussions in bioethics focuses narrowly on private regulation of behaviour resulting from explicit attitudes. It neglects to mention implicit attitudes and the role of social feedback in becoming aware of one's implicit attitudes. But if conscience is a way of ensuring that a person's behaviour is in line with her moral values, it must be responsive to all aspects of the mind that influence behaviour. There is a wealth of recent psychological work demonstrating the (...)
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  11.  11
    Sharron A. FitzGerald (2012). Vulnerable Bodies, Vulnerable Borders: Extraterritoriality and Human Trafficking. Feminist Legal Studies 20 (3):227-244.
    In this article, I interrogate how the UK government constructs and manipulates the idiom of the vulnerable female, trafficked migrant. Specifically, I analyse how the government aligns aspects of its anti-trafficking plans with plans to enhance extraterritorial immigration and border control. In order to do this, I focus on the discursive strategies that revolve around the UK’s anti-trafficking initiatives. I argue that discourses of human trafficking as prostitution, modern-day slavery and organised crime do important work. Primarily, they provide the government (...)
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  12.  26
    Maureen H. Fitzgerald (2005). Punctuated Equilibrium, Moral Panics and the Ethics Review Process. Journal of Academic Ethics 2 (4):315-338.
    A review of the literature and ethnographic data from Australia, Canada, New Zealand, the United States, and the United Kingdom on the research ethics review process suggest that moral panics can become triggers for punctuated equilibrium in the review process at both the macro and microlevel, albeit with significantly different levels of magnitude and impact. These data suggest that neither the development of the ethics review process nor the process itself proceeds gradually, but both are characterized by periodic major shifts (...)
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  13.  25
    John J. Fitzgerald (1957). The Material Logic of John of St. Thomas. Modern Schoolman 34 (4):304-306.
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  14.  46
    Amy J. Fitzgerald (2009). What Goes Into Pet Food Goes Public. Society and Animals 17 (4):361-362.
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  15.  15
    Michael J. Fitzgerald (2012). Unconfusing Merely Confused Supposition in Albert of Saxony. Vivarium 50 (2):161-189.
    In this essay I argue that Albert would reject the need for a separate fourth mode of common personal supposition, and that his view of merely confused supposition has not been fully explicated by modern scholars. I first examine the various examples of conjunct descent given by modern scholars from his Perutilis logica , and show that Albert clearly adopts it in resolving the sophistic examples involved. Second, I explicate the view of merely confused supposition that Albert defends in his (...)
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  16.  2
    H. Arkes, N. P. Austriaco, T. Berg, E. C. Brugger, N. M. Cameron, J. Capizzi, M. L. Condic, S. B. Condic, K. T. FitzGerald & K. Flannery (2005). Production of Pluripotent Stem Cells by Oocyte-Assisted Reprogramming: Joint Statement with Signatories. The National Catholic Bioethics Quarterly 5 (3).
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  17.  18
    James E. Fitzgerald (1941). The Future in Education. Thought: A Journal of Philosophy 16 (3):415-418.
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  18.  18
    Desmond J. FitzGerald (1959). Descartes. Thought: A Journal of Philosophy 34 (3):383-404.
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  19.  73
    Paul Fitzgerald (1969). The Truth About Tomorrow's Sea Fight. Journal of Philosophy 66 (11):307-329.
    This paper considers traditional debates and position regarding time and the future in relation to Einstein's physics of space-time.
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  20.  6
    L. Fitzgerald & S. van Hooft (2000). A Socratic Dialogue on the Question 'What is Love in Nursing?'. Nursing Ethics 7 (6):481-491.
    It is the thesis of the authors that the caring ethic and moral state of being of nurses ideally suffuses their professional caring and is thus implicit in their ethical decision making. Socratic dialogue is a technique that allows such moral attitudes to be made explicit. This article describes a Socratic dialogue conducted with nurses on the topic: 'What is love in nursing?' The conclusions drawn were based on the belief that the current western-style health care system restricts the practice (...)
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  21.  10
    James L. Fitzgerald (2002). Nun Befuddles King, Shows Karmayoga Does Not Work Sulabhā's Refutation of King Janaka at MBh 12.308. Journal of Indian Philosophy 30 (6):641-677.
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  22.  25
    James L. Fitzgerald (2004). Dharma and its Translation in the Mahābhārata. Journal of Indian Philosophy 32 (5-6):671-685.
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  23.  61
    K. T. Fitzgerald (2002). Knowledge Without Wisdom: Human Genetic Engineering Without Religious Insight. Christian Bioethics 8 (2):147-162.
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  24.  2
    Boris G. Sobolev, Peter M. Brown, David Zelt & Mark FitzGerald (2005). Priority Waiting Lists: Is There a Clinically Ordered Queue? Journal of Evaluation in Clinical Practice 11 (4):408-410.
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  25.  13
    J. Fitzgerald (1929). Religion in the University. Thought: A Journal of Philosophy 4 (1):79-94.
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  26.  41
    P. J. Fitzgerald (1967). Acting and Refraining. Analysis 27 (4):133 - 139.
  27.  48
    K. T. Fitzgerald (2002). Knowledge Without Wisdom: Human Genetic Engineering Without Religious Insight. Christian Bioethics 8 (2):147-162.
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  28.  73
    Henry fitzgerald (2003). Nominalist Things. Analysis 63 (2):170–171.
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  29.  74
    Ding Ning & Catherine Bone (1995). Concerning the Use of Colour in China. British Journal of Aesthetics 35 (2):160-164.
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  30.  10
    John Fitzgerald (1939). The Metaphysical Basis of Political Action. Proceedings of the American Catholic Philosophical Association 15:111-115.
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  31.  19
    Desmond J. Fitzgerald & Austin Fagothey (1956). Twenty-Ninth Annual Meeting of the American Philosophical Association, Pacific Division (Pt 1). Modern Schoolman 33 (4):240-240.
  32.  31
    Paula Marcio Gimenes de Paula (2011). Kierkegaard e Plantinga: a subjetividade e a crença em Deus. Veritas: Revista de Filosofia da PUCRS 56 (2).
    The aim of this paper is to present a discussion of the issue of subjectivity as an important factor for the affirmation of religious belief in both the work of Kierkegaard and Plantinga. Despite some conceptual differences, we conclude that both authors are not interested in proving God’s existence, but rather focus on experience as a central factor. In addition, for both authors, and the C hristian tradition in general, the subjectivity is fundamental to the affirmation of belief. In Kierkegaard (...)
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  33.  7
    John Fitzgerald (1999). The Unfinished History of China's Future. Thesis Eleven 57 (1):17-31.
    This paper traces the history of thinking about the `future' in China from the late 19th to the late 20th centuries with a view to identifying China's particular `end of history'. At the turn of this century, the future of New China was prefigured in a variety of scenarios - from statist to liberal - that implied competing goals and strategies for realizing the future. These strategies were shaped by a utopian vision of Great Harmony (datong), which shaped in turn (...)
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  34.  63
    Paul Fitzgerald (1985). Stump and Kretzmann on Time and Eternity. Journal of Philosophy 82 (5):260-269.
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  35.  18
    Maureen H. Fitzgerald, Paul A. Phillips & Elisa Yule (2006). The Research Ethics Review Process and Ethics Review Narratives. Ethics and Behavior 16 (4):377 – 395.
    There is a growing body of literature on the research ethics review process, a process that can have important effects on the nature of research in contemporary times. Yet, many people know little about what the actual process entails once an application has been submitted for review. This lack of knowledge can affect researchers and committee members' responses to the review process. Based on ethnographic research on the ethics review process in 5 countries (Australia, Canada, New Zealand, the United States, (...)
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  36.  15
    Lino Paula & Frans Birrer (2006). Including Public Perspectives in Industrial Biotechnology and the Biobased Economy. Journal of Agricultural and Environmental Ethics 19 (3):253-267.
    Industrial (“white”) biotechnology promises to contribute to a more sustainable future. Compared to current production processes, cases have been identified where industrial biotechnology can decrease the amount of energy and raw materials used to make products and also reduce the amount of emissions and waste produced during production. However, switching from products based on chemical production processes and fossil fuels towards “biobased” products is at present not necessarily economically viable. This is especially true for bulk products, for example ethanol production (...)
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  37.  42
    Paul Fitzgerald (1976). Swinburne's Space and Time. [REVIEW] Philosophy of Science 43 (4):618 - 637.
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  38.  19
    Linda Kalof, Amy Fitzgerald & Lori Baralt (2004). Animals, Women, and Weapons: Blurred Sexual Boundaries in the Discourse of Sport Hunting. Society and Animals 12 (3):237-251.
    The furor and public outrage surrounding the release of a fictionalized video in which naked women are hunted down and shot with paintball guns inspired this paper. Arguing that distressing representations of hunting as a sexually charged activity are resilient popular culture images, this paper examines the theoretical framework that links hunting with sex and women with animals and the empirical evidence of such linkages in the hunting discourse of a popular newsstand periodical. Contemporary feminist theory often connects hunting with (...)
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  39.  40
    Paul Fitzgerald (1985). Four Kinds of Temporal Becoming. Philosophical Topics 13 (3):145-177.
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  40.  8
    Édouard Boné (1994). La coupure anthropologique. Laval Théologique et Philosophique 50 (1):61-69.
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  41.  43
    G. Fitzgerald, Is Linguistics a Part of Psychology?
    Noam Chomsky, the founding father of generative grammar and the instigator of some of its core research programs, claims that linguistics is a part of psychology, concerned with a class of cognitive structures employed in speaking and understanding. In a recent book, Ignorance of Language, Michael Devitt has challenged certain core aspects of linguistics, as prominent practitioners of the science conceive of it. Among Devitt’s major conclusions is that linguistics is not a part of psychology. In this thesis I defend (...)
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  42.  14
    James A. Fitzgerald (1944). Encyclopedia of Modern Education. Thought: A Journal of Philosophy 19 (3):501-502.
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  43.  11
    Paul Fitzgerald (1972). Relativity Physics and the God of Process Philosophy. Process Studies 2 (4):251-276.
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  44.  14
    James A. Fitzgerald (1934). Founding of American Colleges and Universities Before the Civil War. Thought: A Journal of Philosophy 8 (4):667-668.
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  45.  10
    Paul Fitzgerald (1979). Perception. International Philosophical Quarterly 19 (1):103-113.
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  46.  7
    Terry Fitzgerald (2010). Rejoinder to Craig A. Cunningham, David Granger, Jane Fowler Morse, Barbara Stengel, and Terri Wilson, "Dewey, Women, and Weirdoes". Education and Culture 26 (2):83-86.
    It is a mixed pleasure to see F. Matthias Alexander acknowledged in the fall 2007 issue of Education and Culture ("Dewey, women, and weirdoes: Or, the potential rewards for scholars who dialog across difference," 23[2], 27-62). As a professional descendant of Alexander who has been teaching the Alexander Technique (AT) for 30 years, I am glad to see Cunningham et al. including him in the list of positive influences in John Dewey's life. However, I believe Cunningham's contribution to this article, (...)
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  47.  5
    Daniel W. Fitzgerald & Angela Wasunna (2005). Away From Exploitation and Towards Engagement: An Ethical Compass for Medical Researchers Working in Resource-Poor Countries. Journal of Law, Medicine & Ethics 33 (3):559-565.
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  48.  7
    Desmond J. Fitzgerald (1963). Freedom, Determinism and Moral Responsibility. Proceedings of the American Catholic Philosophical Association 37:81-84.
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  49.  32
    Michael Fitzgerald (2001). Was Spinoza Autistic? The Philosophers' Magazine 14 (14):15-16.
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  50.  20
    John Joseph Fitzgerald (1966). Peirce's Theory of Signs as Foundation for Pragmatism. The Hague, Mouton.
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