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Rem B. Edwards [60]Richard Edwards [43]R. A. Edwards [9]Robert Edwards [8]
Robert R. Edwards [8]Rem Blanchard Edwards [6]R. B. Edwards [6]Robert W. Edwards [4]

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See also:
Profile: Rem B. Edwards (University of Tennessee, Knoxville)
Profile: Rafael Edwards
Profile: Rhonda Edwards (Simmons College)
Profile: Ruth Edwards
Profile: Rick Edwards (University of Toronto)
  1. Rem B. Edwards (1984). Pain and the Ethics of Pain Management. Social Science and Medicine 18 (6):515-523.
    In this article I clarify the concepts of ‘pain’, ‘suffering’. ‘pains of body’, ‘pains of soul’. I explore the relevance of an ethic to the clinical setting which gives patients a strong prima facie right to freedom from unnecessary and unwanted pain and which places upon medical professionals two concomitant moral obligations to patients. First, there is the duty not to inflict pain and suffering beyond what is necessary for effective diagnosis. treatment and research. Next, there is the duty to (...)
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  2.  36
    Rem B. Edwards, Identification Ethics and Spirituality.
    This article explores a form of ethics and spirituality based on the nearly universal but often undeveloped human capacity for identifying self with others and with non-personal values. It begins with commonplace non-moral identification experiences, then describes identification with others in ethical and spiritual unions. Freud’s psychological emphasis on identification is linked with ethics and spirituality, though Freud would have objected. Robert S. Hartman’s three kinds of goodness—systemic, extrinsic, and intrinsic—are applied to abundant ethical and spiritual living through identification. Intrinsic (...)
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  3.  13
    Rem B. Edwards (2016). Whitehead's Theistic Metaphysics and Axiology. Process Studies 45 (1):5-32.
    This article explores and critically examines the concepts and value dimensions of God, process, creativity, eternal objects, and individuals in Whitehead's thought.
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  4. Armen Alchian, Harold Demsetz, Kenneth Arrow, Richard Edwards, Herbert Gintis & Michael C. Jensen (1983). Production, Information Costs, and Economic Organization. Philosophy and Public Affairs 12 (4):354-368.
     
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  5. Richard Edwards, Gert Biesta & Mary Thorpe (eds.) (2009). Rethinking Contexts for Learning and Teaching. Routledge.
    It specifically addressesWhat constitutes a context for learning?How do we engage the full resources of learners for learning?What are the relationships between ...
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  6.  22
    Rem B. Edwards (1982). Pleasures and Pains: A Theory of Qualitative Hedonism. Philosophical Review 91 (1):143-145.
  7.  7
    Gert Biesta, Julie Allan & Richard Edwards (2011). The Theory Question in Research Capacity Building in Education: Towards an Agenda for Research and Practice. British Journal of Educational Studies 59 (3):225 - 239.
    The question of capacity building in education has predominantly been approached with regard to the methods and methodologies of educational research. Far less attention has been given to capacity building in relation to theory. In many ways the latter is as pressing an issue as the former, given that good research depends on a combination of high quality techniques and high quality theorising. The ability to capitalise on capacity building in relation to methods and methodologies may therefore well be restricted (...)
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  8. Rem B. Edwards (1968). Composition and the Cosmological Argument. Mind 77 (305):115-117.
    This article argues that not all arguments from parts to wholes commit the informal logical fallacy of composition,and especially not the cosmological argument for God which moves from the contingent existence of all the parts of the cosmos to the contingent existence of the whole.
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  9.  15
    Rem B. Edwards (2013). Toward an Axiological Virtue Ethics. Ethical Research 3 (3):21-48.
    This article introduces Formal Axiology, first developed by Robert S. Hartman, and explains its essential features—a formal definition of “good” (the “Form of the Good”), three basic kinds of value and evaluation—systemic, extrinsic, and intrinsic, and the hierarchy of value according to which good things having the richest quantity and quality of good-making properties are better than those having less. Formal Axiology is extended into moral philosophy by applying the Form of the Good to persons and showing how this culminates (...)
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  10.  27
    Rem B. Edwards (2014). Judaism, Process Theology, and Formal Axiology: A Preliminary Study. Process Studies 43 (2):87-103.
    This article approaches Judaism through Rabbi Bradley S. Artson’s book, God of Becoming and Relationships: The Dynamic Nature of Process Theology. It explores his understanding of how Jewish theology should and does cohere with central features of both process theology and Robert S. Hartman’s formal axiology. These include the axiological/process concept of God, the intrinsic value and valuation of God and unique human beings, and Jewish extrinsic and systemic values, value combinations, and value rankings.
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  11. Richard Edwards (1982). Contested Terrain: The Transformation of the Workplace in the Twentieth Century. Science and Society 46 (2):237-240.
     
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  12.  28
    Tara Fenwick & Richard Edwards (2011). Introduction: Reclaiming and Renewing Actor Network Theory for Educational Research. Educational Philosophy and Theory 43 (s1):1-14.
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  13.  15
    Rem B. Edwards (1975). The Human Self: An Actual Entity or a Society? Process Studies 5 (3):195-203.
    This is a serious critique of Whitehead's epochal theory of time. It argues that human selves and perhaps all actual entities are in continuous concrescence, like Whitehead's God.
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  14.  14
    Rosalind Edwards & Val Gillies (2011). Clients or Consumers, Commonplace or Pioneers? Navigating the Contemporary Class Politics of Family, Parenting Skills and Education. Ethics and Education 6 (2):141-154.
    An explicit linking of the minutiae of everyday parenting practices and the good of society as a whole has been a feature of government policy. The state has taken responsibility for instilling the right parenting skills to deal with what is said to be the societal fall-out of contemporary and family change. ?Knowledge? about parenting is seen as a resource that parents must access in order to fulfil their moral duty as good parents. In this policy portrait, caring for children (...)
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  15.  15
    Richard Edwards (2011). Theory Matters: Representation and Experimentation in Education. Educational Philosophy and Theory 44 (5):522-534.
    This article provides a material enactment of educational theory to explore how we might do educational theory differently by defamiliarising the familiar. Theory is often assumed to be abstract, located solely in the realm of ideas and separate from practice. However, this view of theory emerges from a set of ontological and epistemological assumptions of separating meaning from matter that are taken to be foundational, when this need not be the case. Drawing upon what variously might be termed materialist, performative (...)
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  16.  10
    Tara Fenwick & Richard Edwards (2011). Considering Materiality in Educational Policy: Messy Objects and Multiple Reals. Educational Theory 61 (6):709-726.
    Educational analysts need new ways to engage with policy processes in a networked world of complex transnational connections. In this discussion, Tara Fenwick and Richard Edwards argue for a greater focus on materiality in educational policy as a way to trace the heterogeneous interactions and precarious linkages that enact policy as complex manifestations. In particular, Fenwick and Edwards point to the methodologies of actor-network theory (ANT), at least in its most recent permutations, as a useful approach to materiality in policy (...)
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  17. Rem Blanchard Edwards (1972). Reason and Religion. New York,Harcourt Brace Jovanovich.
     
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  18.  3
    Richard Edwards (2006). All Quiet on the Postmodern Front? Studies in Philosophy and Education 25 (4):273-278.
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  19. Rem Edwards (1994). Why We Should Not Use Some Drugs for Pleasure. In S. Luper-Foy C. Brown (ed.), Drugs, Morality, and the Law. Garland 183.
     
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  20.  62
    R. Edwards (1975). Do Pleasures and Pains Differ Qualitatively? Journal of Value Inquiry 9 (4):270-81.
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  21.  23
    Rem B. Edwards (1983). A Response to 'on Being "Mentally Healthy"'. Journal of Medicine and Philosophy 8 (2):199-202.
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  22.  14
    Rem B. Edwards (1983). Review of Matters of Faith and Matters of Principle. Review of Metaphysics 36 (4):956-958.
  23.  14
    Rem B. Edwards (1995). Review of The Naturalness of Religious Ideas. Review of Metaphysics 49 (2):400-401.
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  24.  14
    Rem B. Edwards (1975). The Human Self. Process Studies 5 (3):195-203.
    This is a serious critque of Whitehead's "epochal theory of time." It argues that our human experience of time is more like Whitehead's divine continuous concrescence than it is like temporal atomism. It offers additional arguments against temporal atomism at either the human or divine levels, and arguments for conceiving selves at both the divine and human levels as actual entities.
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  25. Richard E. Ashcroft, D. Chadwick, S. Clark, Richard H. T. Edwards & Lucy Frith (1997). Implications of Socio-Cultural Contexts for the Ethics of Clinical Trials. Core Research.
     
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  26. Richard Edwards (2004). Intellectual Technologies in the Fashioning of Learning Societies. Educational Philosophy and Theory 36 (1):69–78.
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  27.  6
    James F. Childress in, R. B. Edwards & G. C. Graber (1988). Who Shall Live When Not All Can Live? In Bioethics.
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  28.  9
    Rem B. Edwards (1981). Kraus's Boethian Interpretation of Whitehead's God. Process Studies 11 (1):30-34.
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  29.  56
    Richard Edwards (2011). Translating the Prescribed Into the Enacted Curriculum in College and School. Educational Philosophy and Theory 43 (5-6):38-54.
    Drawing upon concepts from actor-network theory (ANT), this article explores how the principle of symmetry can provide alternative readings of the translations of the prescribed into the enacted curriculum, without reducing understanding to explanation. The paper explores the contrasting ways in which the prescribed curriculum is translated into the enacted curriculum as certain organisations, individuals and artefacts become enrolled through networks of school and college. It points to the ways in which a position which eschews conventional distinctions e.g. between the (...)
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  30.  28
    Rem B. Edwards (1981). Mental Health as Rational Autonomy. Journal of Medicine and Philosophy 6 (3):309-322.
    Rather than eliminate the terms "mental health and illness" because of the grave moral consequences of psychiatric labeling, conservative definitions are proposed and defended. Mental health is rational autonomy, and mental illness is the sustained loss of such. Key terms are explained, advantages are explored, and alternative concepts are criticized. The value and descriptive components of all such definitions are consciously acknowledged. Where rational autonomy is intact, mental hospitals and psychotherapists should not think of themselves as treating an illness. Instead, (...)
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  31.  16
    Rem B. Edwards (2003). Review of Moral Knowledge and Ethical Character. International Studies in Philosophy 35 (4):145-146.
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  32.  43
    Rem B. Edwards (1985). J. S. Mill and Robert Veatch's Critique of Utilitarianism. Southern Journal of Philosophy 23 (2):181-200.
  33.  8
    Rem B. Edwards (1979). Reason and Religion: An Introduction to the Philosophy of Religion. Upa.
    A constructive attempt to examine the traditional problems of the philosophy of religion in light of recently developed philosophical tools of analysis, concepts, and philosophical perspectives.
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  34.  16
    Rem B. Edwards (1965). Agency Without a Substantive Self. The Monist 49 (2):273-289.
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  35. Richard Edwards & Robin Usher (2001). Globalisation and Pedagogy. Space, Place and Identity. British Journal of Educational Studies 49 (2):213-215.
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  36. R. B. Edwards & G. C. Graber (eds.) (1988). Bioethics. Harcourt, Wadsworth.
    This textbook in Medical Ethics covers most of the standard issues. Each chapter begins with detailed comments by the editors, followed by the best available articles on each topic covered.
     
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  37.  9
    Rem B. Edwards (2004). Review of Religion and Violence. Review of Metaphysics 57 (4):833-834.
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  38.  31
    Rem B. Edwards (2011). Defining Love: A Philosophical, Scientific, and Theological Engagement; and The Nature of Love: A Theology. American Journal of Theology and Philosophy 32 (3):276-281.
    These two remarkable books, both published in 2010, share many themes but differ in significant ways, and each is very much worth reading and pondering. Oord’s The Nature of Love concentrates primarily on conceptual and theological themes relating to the very nature of love itself and what influential theologians have had to say about love. His Defining Love focuses on how the social and physical sciences impact our understanding of human and divine love. Both books presuppose and express many themes (...)
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  39.  41
    Rem B. Edwards (1986). The Principle of Utility and Mill's Minimizing Utilitarianism. Journal of Value Inquiry 20 (2):125-136.
    Formulations of mill's principle of utility are examined, And it is shown that mill did not recognize a moral obligation to maximize the good, As is often assumed. His was neither a maximizing act nor rule utilitarianism, But a distinctive minimizing utilitarianism which morally obligates us only to abstain from inflicting harm, To prevent harm, To provide for others minimal essentials of well being (to which rights correspond), And to be occasionally charitable or benevolent.
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  40.  13
    Richard A. Edwards (1988). MU Graduate Theology at Twenty-Five. Philosophy and Theology 3 (1):3-4.
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  41.  7
    Richard Edwards (1999). Review of Christopher Fynsk: Language and Relation: ... That There is Language. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 12 (1):103-112.
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  42.  12
    Rem B. Edwards (2013). God as a Single Processing Actual Entity. Process Studies 42 (1):77-86.
    This article defends Marjorie Suchocki’s position against two main objections raised by David E. Conner. Conner objects that God as a single actual entity must be temporal because there is succession in God’s experience ofthe world. The reply is that time involves at least two successive occasions separated by perishing, but in God nothing ever perishes. Conner also objects that Suchocki’s personalistic process theism is not experiential but is instead theoretical and not definitive. The reply is that his dismissal of (...)
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  43.  12
    Rem B. Edwards (1998). Review of The Works of Jonathan Edwards, Volume 14. Review of Metaphysics 52 (1):140-142.
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  44.  12
    Ronald H. Hopkins, Richard E. Edwards & Cheri L. Cook (1973). Presentation Modality, Distractor Modality, and Proactive Interference in Short-Term Memory. Journal of Experimental Psychology 98 (2):362.
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  45.  7
    Robert R. Edwards (1993). Poetic Invention and the Medieval Causae. Mediaeval Studies 55 (1):183-217.
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  46. Rem Blanchard Edwards (ed.) (1982). Psychiatry and Ethics: Insanity, Rational Autonomy, and Mental Health Care. Prometheus Books.
  47.  3
    Rem B. Edwards (1993). Tom Regan's Seafaring Dog and (Un) Equal Inherent Worth. Between the Species 9 (4):9.
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  48.  23
    Rem B. Edwards (2000). How Process Theology Can Affirm Creation Ex Nihilo. Process Studies 29 (1):77-96.
    Most process theologians have rejected the creation of the world out of nothing, holding that our universe was created out of some antecedent universe. This article shows how on process grounds, and with faithfulness to much of what Whitehead had to say, process theologians can and should affirm the creation of our universe out of nothing. Standard process objections to this are refuted.
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  49. Rem B. Edwards (1999). Fetz's Misunderstandings of Formal Axiology. Kriterion: Journal of Philosophy 13 (1):24-30.
     
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  50. Richard Edwards (1997). Changing Places? Flexibility, Lifelong Learning, and a Learning Society.
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