Search results for 'Pj Forrest' (try it on Scholar)

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Profile: Pj Forrest (William Carey University (Coast))
  1.  24
    Dean E. Allmon, Henry C. K. Chen, Thomas K. Pritchett & Pj Forrest (1997). A Multicultural Examination of Business Ethics Perceptions. Journal of Business Ethics 16 (2):183-188.
    This study provides an evaluation of ethical business perception of busIness students from three countries: Australia, Taiwan and the United States. Although statistically significant differences do exist there is significant agreement with the way students perceive ethical/unethical practices in business. The findings of this paper indicate a universality of business ethical perceptions.
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  2. Barbara Forrest & Paul R. Gross (2007). Creationism's Trojan Horse: The Wedge of Intelligent Design. Oxford University Press Usa.
    Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.
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  3. Barbara Forrest & Paul R. Gross (2003). Creationism's Trojan Horse: The Wedge of Intelligent Design. Oxford University Press Usa.
    Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.
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  4.  70
    Peter Forrest (2012). Truths About Non-Existent Things. Metascience 21 (2):305-307.
    Truths about non-existent things Content Type Journal Article Pages 1-3 DOI 10.1007/s11016-011-9583-8 Authors Peter Forrest, Philosophy, School of Humanities, University of New England, Armidale, NSW 2351, Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  5.  25
    Peter Forrest (forthcoming). Religious Faith and Intellectual Virtue. Analysis:anw024.
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  6. Rocky Roden, Mike Forrest, Roger Holeywell, Matthew Carr & P. A. Alexander (2014). The Role of AVO in Prospect Risk Assessment. Interpretation 2 (2):SC61-SC76.
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  7.  9
    P. Forrest, The Personal Pantheist Conception of God.
    This chapter is a case for the pantheist conception considered as a species of theism, rather than a rival to it. The starting point, the premise of the argument, is properly anthropomorphic metaphysics, which I propose as a rival to scientific naturalism; I begin, then, by stating my version of pantheism, by expounding PAM, and by sketching my argument.
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  8. Peter Forrest (2004). The Real but Dead Past: A Reply to Braddon-Mitchell. Analysis 64 (4):358–362.
    In "How Do We Know It Is Now Now?" David Braddon-Mitchell (Analysis 2004) develops an objection to the thesis that the past is real but the future is not. He notes my response to this, namely that the past, although real, is lifeless and (a fortiori?) lacking in sentience. He argues, however, that this response, which I call 'the past is dead hypothesis', is not tenable if combined with 'special relativity'. My purpose in this reply is to argue that, on (...)
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  9.  10
    Peter V. Forrest (forthcoming). Can Phenomenology Determine the Content of Thought? Philosophical Studies:1-22.
    According to a number of popular intentionalist theories in philosophy of mind, phenomenology is essentially and intrinsically intentional: phenomenal properties are identical to intentional properties of a certain type, or at least, the phenomenal character of an experience necessarily fixes a type of intentional content. These views are attractive, but it is questionable whether the reasons for accepting them generalize from sensory-perceptual experience to other kinds of experience: for example, agentive, moral, aesthetic, or cognitive experience. Meanwhile, a number of philosophers (...)
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  10.  7
    Peter Forrest (forthcoming). Einstein's Genie: Spacetime Out of the Bottle, by Graham Nerlich. Australasian Journal of Philosophy:1-3.
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  11. Peter Forrest (2010). 1. Why It Matters That We Cannot Alter the Past. Oxford Studies in Metaphysics 5:29.
  12. P. Forrest (2012). The Evidence for God: Religious Knowledge Reexamined. Philosophical Review 121 (4):622-625.
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  13. Barbara Forrest (2000). Methodological Naturalism and Philosophical Naturalism. Philo 3 (2):7-29.
    In response to the charge that methodological naturalism in science logically requires the a priori adoption of a naturalistic metaphysics, I examine the question whether methodological naturalism entails philosophical (ontological or metaphysical) naturalism. I conclude that the relationship between methodological and philosophical naturalism, while not one of logical entailment, is the only reasonable metaphysical conclusion given (1) the demonstrated success of methodological naturalism, combined with (2) the massive amount of knowledge gained by it, (3) the lack of a method or (...)
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  14.  89
    Peter Forrest (1996). Physical Necessity and the Passage of Time. In P. Riggs (ed.), Natural Kinds, Laws of Nature and Scientific Methodology. Kluwer Academic Publishers 49--62.
  15. Peter Forrest (1986). Ways Worlds Could Be. Australasian Journal of Philosophy 64 (1):15 – 24.
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  16.  49
    Peter Forrest (2006). General Facts, Physical Necessity and the Metaphysics of Time. Oxford Studies in Metaphysics 2:137-154.
    In this chapter I assume that we accept, perhaps reluctantly, general facts, that is states of affairs corresponding to universal generalizations. I then argue that, without any addition, this ontology provides us with physical necessities, and moreover with various grades of physical necessity, including the strongest grade, which I call absolute physical necessity. In addition there are consequences for our understanding of time. For this account, which I call the Mortmain Theory, provides a defence of No Futurism against an otherwise (...)
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  17. Peter Forrest (2006). Uniform Grounding of Truth and the Growing Block Theory: A Reply to Heathwood. Analysis 66 (290):161–163.
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  18. Peter Forrest & D. M. Armstrong (1984). An Argument Against David Lewis' Theory of Possible Worlds. Australasian Journal of Philosophy 62 (2):164 – 168.
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  19. Barbara Forrest (2011). The Non-Epistemology of Intelligent Design: Its Implications for Public Policy. Synthese 178 (2):331 - 379.
    Intelligent design creationism (ID) is a religious belief requiring a supernatural creator's interventions in the natural order. ID thus brings with it, as does supernatural theism by its nature, intractable epistemological difficulties. Despite these difficulties and despite ID's defeat in Kitzmiller v. Dover Area School District (2005), ID creationists' continuing efforts to promote the teaching of ID in public school science classrooms threaten both science education and the separation of church and state guaranteed by the U. S. Constitution. I examine (...)
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  20. Peter Forrest (1987). The Fixed and the Zerked. Mind 96 (382):245-246.
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  21. Peter Forrest (1995). Is Space-Time Discrete or Continuous? — An Empirical Question. Synthese 103 (3):327--354.
    In this paper I present the Discrete Space-Time Thesis, in a way which enables me to defend it against various well-known objections, and which extends to the discrete versions of Special and General Relativity with only minor difficulties. The point of this presentation is not to convince readers that space-time really is discrete but rather to convince them that we do not yet know whether or not it is. Having argued that it is an open question whether or not space-time (...)
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  22.  14
    Peter Forrest (forthcoming). The Mereology of Structural Universals. Logic and Logical Philosophy.
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  23.  47
    Peter Forrest (2007). Developmental Theism: From Pure Will to Unbounded Love. Oxford University Press.
    Introduction -- Overview -- Theism, simplicity, and properly anthropocentric metaphysics -- Materialism and dualism -- The power, knowledge, and motives of the primordial God -- The existence of the primordial God -- God changes -- Understanding evil -- The Trinity -- The Incarnation -- Concluding remarks.
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  24. Peter Forrest (1984). Is Motion Change of Location? Analysis 44 (4):177 - 178.
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  25.  49
    Peter Forrest (2002). Nonclassical Mereology and Its Application to Sets. Notre Dame Journal of Formal Logic 43 (2):79-94.
    Part One of this paper is a case against classical mereology and for Heyting mereology. This case proceeds by first undermining the appeal of classical mereology and then showing how it fails to cohere with our intuitions about a measure of quantity. Part Two shows how Heyting mereology provides an account of sets and classes without resort to any nonmereological primitive.
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  26. Peter Forrest (2010). Why Richard Swinburne Won't 'Rot in Hell': A Defense of Tough-Minded Theodicy. [REVIEW] Sophia 49 (1):37-47.
    In his recent paper in Sophia , ‘Theodicy: The Solution to the Problem of Evil, or Part of the Problem?’ Nick Trakakis endorses the position that theodicy, whether intellectually successful or not, is a morally obnoxious enterprise. My aim in this paper is to defend theodicy from this accusation. I concede that God the Creator is a moral monster by human standards and neither to be likened to a loving parent nor imitated. Nonetheless, God is morally perfect. What is abhorrent (...)
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  27.  11
    Peter Forrest (2015). James Franklin: An Aristotelian Realist Philosophy of Mathematics: Mathematics as the Science of Quantity and Structure. Studia Neoaristotelica 12 (1):105-109.
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  28. Peter Forrest & Drew Khlentzos (2000). Introduction: Truth Maker and its Variants. Logique Et Analyse 43 (169-170):3-15.
     
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  29.  35
    Peter Forrest (2004). Grit or Gunk. The Monist 87 (3):351-370.
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  30. William Craig Forrest (1969). Literature as Aesthetic Object: The Kinesthetic Stratum. Journal of Aesthetics and Art Criticism 27 (4):455-459.
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  31.  51
    Peter Forrest (2005). Universals as Sense-Data. Philosophy and Phenomenological Research 71 (3):622-631.
    This paper concerns the structure of appearances. I argue that to be appeared to in a certain way is to be aware of one or more universals. Universals therefore function like the sense-data, once highly favoured but now out of fashion. For instance, to be appeared to treely, in a visual way, is to be aware of the complex relation, being treeshaped and tree-coloured and being in front of, a relation of a kind which could be instantiated by a material (...)
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  32.  71
    Peter Forrest (2006). The Operator Theory of Instantiation. Australasian Journal of Philosophy 84 (2):213 – 228.
    Armstrong holds the Supervenience Theory of instantiation, namely that the instantiation of universals by particulars supervenes upon what particulars and what universals there are, where supervenience is stipulated to be explanatory or dependent supervenience. I begin by rejecting the Supervenience Theory of instantiation. Having done so it is then tempting to take instantiation as primitive. This has, however, an awkward consequence, undermining one of the main advantages universals have over tropes. So I examine another account hinted at by Armstrong. This (...)
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  33.  48
    Peter Forrest (1986). Neither Magic nor Mereology: A Reply to Lewis. Australasian Journal of Philosophy 64 (1):89 – 91.
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  34. John Bigelow, Raymond D. Bradley, Andrew Brennan, Tony Coady, Peter Forrest, James Franklin, Karen Green, Russell Grigg, Matthew Sharpe, Jeanette Kennett, Neil Levy, Catriona Mackenzie, Gary Malinas, Chris Mortensen, Robert Nola & Paul Patton (2011). The Antipodean Philosopher: Public Lectures on Philosophy in Australia and New Zealand. Lexington Books.
     
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  35.  49
    Peter Forrest, The Identity of Indiscernibles. Stanford Encyclopedia of Philosophy.
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  36.  95
    Peter Forrest (2010). Mereotopology without mereology. Journal of Philosophical Logic 39 (3):229 - 254.
    Mereotopology is that branch of the theory of regions concerned with topological properties such as connectedness. It is usually developed by considering the parthood relation that characterizes the, perhaps non-classical, mereology of Space (or Spacetime, or a substance filling Space or Spacetime) and then considering an extra primitive relation. My preferred choice of mereotopological primitive is interior parthood . This choice will have the advantage that filters may be defined with respect to it, constructing “points”, as Peter Roeper has done (...)
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  37.  13
    Michelle Forrest (2013). Practising Silence in Teaching. Journal of Philosophy of Education 47 (4):605-622.
    The concept ‘silence’ has diametrically opposed meanings; it connotes peace and contemplation as well as death and oblivion. Silence can also be considered a practice. There is keeping the rule of silence to still the mind and find inner truth, as well as forcibly silencing in the sense of subjugating another to one's own purposes. The concept of teaching runs the gamut between these extremes, from respectfully leading students to search and discover, to relentlessly bending them to one's own will. (...)
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  38.  41
    Peter Forrest & D. M. Armstrong (1987). The Nature of Number. Philosophical Papers 16 (3):165-186.
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  39.  54
    Peter Forrest (2007). Mereological Summation and the Question of Unique Fusion. Analysis 67 (295):237–242.
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  40. Peter Forrest (1996). How Innocent is Mereology? Analysis 56 (3):127–131.
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  41.  58
    Peter Forrest (1982). Occam's Razor and Possible Worlds. The Monist 65 (4):456--464.
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  42.  64
    Peter Forrest (2000). The Incarnation: A Philosophical Case for Kenosis. Religious Studies 36 (2):127-140.
    As a preliminary, I shall clarify the kenotic position by arguing that a position which is often called kenotic is actually a quasi-kenotic version of the classical account, according to which Jesus had normal divine powers but chose not to exercise them. After this preliminary, I discuss three problems with the strict kenotic account. The first is that kenosis conflicts with the standard list of attributes considered essential to God. The second problem is posed by the Exaltation, namely the resumption (...)
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  43.  43
    Peter Forrest (2013). Exemplification and Parthood. Axiomathes 23 (2):323-341.
    Consider the things that exist—the entities—and let us suppose they are mereologically structured, that is, some are parts of others. The project of ontology within the bounds of bare mereology use this structure to say which of these entities belong to various ontological kinds, such as properties and particulars. My purpose in this paper is to defend the most radical section of the project, the mereological theory of the exemplification of universals. Along the way I help myself to several hypotheses: (...)
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  44.  18
    Peter Forrest (1981). The Problem of Evil: Two Neglected Defences. [REVIEW] Sophia 20 (1):49-54.
    Theism can be defended against the Philosophical Problem of Evil, provided one rejects the Principle of Perfectionism, without relying on the Greater Good Defence or, unless one is a libertarian, the Free-Will Defence.A corollary of the All Good Possible Worlds Defence and the No Best Possible World Defence, is that God’s goodness need not determine God’s choice to create. The reasons, if any, which God has are relevant to the Theological Problem of Evil but not to the Philosophical Problem of (...)
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  45.  72
    Peter Forrest (2002). Sets As Mereological Tropes. Metaphysica 3 (1).
    Either from concrete examples such as tomatoes on a plate, an egg carton full of eggs and so on, or simply because of the braces notation, we come to have some intuitions about the sorts of things sets might be. (See Maddy 1990.) First we tend to think of a set of particulars as itself a particular thing.. Second, even after the distinction between settheory and mereology has been carefully explained we tend to think of the members of a set (...)
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  46.  74
    A. R. Forrest (1997). Ethical Aspects of Workplace Urine Screening for Drug Abuse. Journal of Medical Ethics 23 (1):12-17.
    OBJECTIVE: To review the ethical and legal implications of the involvement of medical practitioners in workplace screening for drug misuse. CONCLUSIONS: Workplace screening for drugs of abuse raises many ethical issues. If screening is considered as being part of medical practice with the involvement of occupational health physicians, as suggested by the Faculty of Occupational Medicine, then the ethical requirements of a normal medical consultation are fully applicable. The employee's full and informed consent to the process must be obtained and (...)
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  47.  18
    Peter Forrest (2012). Replying to the Anti-God Challenge: A God Without Moral Character Acts Well. Religious Studies 48 (1):35 - 43.
    Several authors, including Stephen Law in this journal, have argued that the case for an evil God is (about) as strong as for a good God. In this article I take up the challenge on behalf of theists who, like Richard Swinburne, argue for an agent of unrestricted power and knowledge as the ultimate explanation of all contingent truths. I shall argue that an evil God is much less probable than a good one. I do so by (1) distinguishing the (...)
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  48.  8
    Michelle Forrest (2011). Justifying the Arts: The Value of Illuminating Failures. Journal of Philosophy of Education 45 (1):59-73.
    This paper revisits how late 20th-century attempts to account for conceptual and other difficult art-work by defining the concept ‘art’ have failed to offer a useful strategy for educators seeking a non-instrumental justification for teaching the arts. It is suggested that this theoretical ground is nonetheless instructive and provides useful background in searching for a viable approach to justification. It is claimed that, though definition may fail and grand theories not coalesce, one would be wise to emulate Passmore (1954, 1990) (...)
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  49.  8
    Peter Forrest (2009). Vectors on Curved Space. Dialectica 63 (4):491-501.
    In this paper I provide an ontology for the co‐variant vectors, contra‐variant vectors and tensors that are familiar from General Relativity. This ontology is developed in response to a problem that Timothy Maudlin uses to argue against universals in the interpretation of physics. The problem is that if vector quantities are universals then there should be a way of identifying the same vector quantity at two different places, but there is no absolute identification of vector quantities, merely a path‐relative one.My (...)
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  50.  31
    Peter Forrest (1994). Why Most of Us Should Be Scientific Realists. The Monist 77 (1):47-70.
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