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  1. Richard A. White & Victoria J. Glackin, An Investigation of the Impact of Preparer Penalty Provisions on Tax Preparer Aggressiveness.
    Public and government outrage over recent tax fraud and tax shelter cases led to significant changes in the preparer penalty laws under the Small Business Work Opportunity Act of 2007. This study experimentally examines the effectiveness of the revised preparer penalty provisions at reducing tax preparer aggressiveness. Specifically, we examine the impact of two significant components of the changes to the preparer penalty provisions - the increase in penalty amount and the increase in the likelihood of sustaining the tax position (...)
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  2. Richard White (forthcoming). Review: Reading the Secondary Text (on Nietzsche). [REVIEW] Journal of Nietzsche Studies.
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  3. Robert B. White & Michael W. Fox (forthcoming). Contested Terrain: Beastly Questions. Hastings Center Report.
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  4. Roger White (forthcoming). Locke's Relations and God's Good Pleasure. Proceedings of the Aristotelian Society.
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  5. Roger M. White (2015). Peter Geach and “The Frege Point. Philosophical Investigations 38 (1-2):133-149.
    Peter Geach frequently showed the relevance of some of Frege's insights to contemporary philosophical debates, such as that which Geach called “the Frege Point” – “a proposition may occur in discourse now asserted, now unasserted, and yet be recognizably the same proposition”. Geach argued against a variety of “expressivist” accounts of certain propositions that their proponents could not explain the significance of such propositions in subordinate clauses. The paper extends Geach's argument to show that “the Frege Point” presents a powerful (...)
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  6. Richard White (2014). Foucault on the Care of the Self as an Ethical Project and a Spiritual Goal. Human Studies 37 (4):489-504.
    In this paper, I examine Foucault’s ideas concerning the care of the self. What exactly is this ideal that Foucault describes in his last two books? Do these books represent a break or a continuation with the earlier writings on knowledge and power? Most important, I consider whether the care of the self could ever be a significant ethical ideal given some of the objections that have been raised against Foucault’s position. I also look at the care of the self (...)
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  7. Anne M. Aimola Davies, Stephen Waterman, Rebekah C. White & Martin Davies (2013). When You Fail to See What You Were Told to Look For: Inattentional Blindness and Task Instructions. Consciousness and Cognition 22 (1):221-230.
    Inattentional blindness studies have shown that an unexpected object may go unnoticed if it does not share the property specified in the task instructions. Our aim was to demonstrate that observers develop an attentional set for a property not specified in the task instructions if it allows easier performance of the primary task. Three experiments were conducted using a dynamic selective-looking paradigm. Stimuli comprised four black squares and four white diamonds, so that shape and colour varied together. Task instructions specified (...)
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  8. Anne M. Aimola Davies, Rebekah C. White & Martin Davies (2013). Spatial Limits on the Nonvisual Self-Touch Illusion and the Visual Rubber Hand Illusion: Subjective Experience of the Illusion and Proprioceptive Drift. Consciousness and Cognition 22 (2):613-636.
    The nonvisual self-touch rubber hand paradigm elicits the compelling illusion that one is touching one’s own hand even though the two hands are not in contact. In four experiments, we investigated spatial limits of distance and alignment on the nonvisual self-touch illusion and the well-known visual rubber hand illusion. Common procedures and common assessment methods were used. Subjective experience of the illusion was assessed by agreement ratings for statements on a questionnaire and time of illusion onset. The nonvisual self-touch illusion (...)
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  9. Richard White (2013). Reflections on the Scream. Philosophy Today 47 (1):44-52.
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  10. Roger White (2013). Evidence Cannot Be Permissive. In Matthias Steup & John Turri (eds.), Contemporary Debates in Epistemology. Blackwell. 312.
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  11. Richard White (2012). Levinas, the Philosophy of Suffering, and the Ethics of Compassion. Heythrop Journal 53 (1):111-123.
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  12. Richard White (2012). The Heart of Wisdom: A Philosophy of Spiritual Life. Rowman & Littlefield Publishers.
    In The Heart of Wisdom, White examines spiritual concepts like generosity, suffering, and joy, incorporating the various perspectives of great philosophers, including Nietzsche, Aristotle, and Derrida, as well as Eastern wisdom traditions, including Buddhism and Vedanta philosophy.
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  13. R. White (2011). What Fine-Tuning's Got to Do with It: A Reply to Weisberg. Analysis 71 (4):676-679.
    The Fine-tuning argument takes the existence of life as evidence that an agent had a hand in making the universe. The argument is thought to hinge on the claim that ‘fine-tuning’ of various parameters is required for life to evolve. Jonathan Weisberg argues that even granting that life can provide evidence for design, further data about the fine-tuning required add nothing to the case. Weisberg charges the argument rests on unsupported assumptions about a designer’s preference for a fine-tuned universe (over (...)
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  14. Rebekah C. White, Anne M. Aimola Davies & Martin Davies (2011). Two Hands Are Better Than One: A New Assessment Method and a New Interpretation of the Non-Visual Illusion of Self-Touch. Consciousness and Cognition 20 (3):956-964.
    A simple experimental paradigm creates the powerful illusion that one is touching one’s own hand even when the two hands are separated by 15 cm. The participant uses her right hand to administer stimulation to a prosthetic hand while the Examiner provides identical stimulation to the participant’s receptive left hand. Change in felt position of the receptive hand toward the prosthetic hand has previously led to the interpretation that the participant experiences self-touch at the location of the prosthetic hand, and (...)
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  15. Rebekah C. White, Anne M. Aimola Davies & Martin Davies (2011). Two Hands Are Better Than One: A New Assessment Method and a New Interpretation of the Non-Visual Illusion of Self-Touch. Consciousness and Cognition 20 (3):956-964.
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  16. Robert White & Moo (2011). Environmental Apocalypse and Christian Hope. Bioethics Research Notes 23 (3):37.
    White, Robert; Moo, Jonathan In an age when many have begun to consider widespread environmental collapse inevitable, the certain hope held out in the Christian gospel rules out both complacency and despair. Scripture's vision of a future for all of creation that is secure in Christ and given by God's grace challenges Christians to a radical environmental ethos that is marked by wisdom, self-sacrifice, perseverance, love and joy.
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  17. Ross White (2011). Field Notes. Hastings Center Report 41 (4).
    Oh, the places I’ve been: A valediction. In August 2009, when I joined The Hastings Center as a research assistant, I was an ambitious recent graduate of Davidson College with a thirst to learn more about bioethics and its role in the policy-making process. Nearly two years later, as I approach my last day at The Hastings Center, I am reminded of my first day, one that alone might make aspiring bioethicists envious. At the conclusion of lunch, Dan Callahan, the (...)
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  18. Thomas H. Murray & Ross S. White (2010). Public Engagement and Bioethics Commissions. In John Elliott, W. Calvin Ho & Sylvia S. N. Lim (eds.), Bioethics in Singapore: The Ethical Microcosm. World Scientific.
     
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  19. R. M. White (2010). David Pears, Paradox and Platitude in Wittgenstein's Philosophy. Philosophical Review 119 (3):381-384.
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  20. Rebekah C. White, Anne M. Aimola Davies, Terri J. Halleen & Martin Davies (2010). Tactile Expectations and the Perception of Self-Touch: An Investigation Using the Rubber Hand Paradigm. Consciousness and Cognition 19 (2):505-519.
    The rubber hand paradigm is used to create the illusion of self-touch, by having the participant administer stimulation to a prosthetic hand while the Examiner, with an identical stimulus , administers stimulation to the participant’s hand. With synchronous stimulation, participants experience the compelling illusion that they are touching their own hand. In the current study, the robustness of this illusion was assessed using incongruent stimuli. The participant used the index finger of the right hand to administer stimulation to a prosthetic (...)
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  21. Richard White (2010). Schopenhauer and Indian Philosophy. International Philosophical Quarterly 50 (1):57-76.
    Schopenhauer was one of the first Western philosophers to appreciate the significance of Indian philosophy. He comments on “the admirable agreement” between his own thought and the teachings of Buddhism, and he praises the wisdom of the Upanishads as among the most profound productions of the human mind. But how accurate is his grasp of Indian philosophy? In this essay I focus on three significant points of comparison: compassion, the illusory nature of the individual, and the value of life. To (...)
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  22. Rob White (2010). Slovenian Horseman of the Apocalypse. The Philosophers' Magazine 51 (51):112-113.
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  23. Roger White (2010). You Just Believe That Because…. Philosophical Perspectives 24 (1):573-615.
    I believe that Tom is the proud father of a baby boy. Why do I think his child is a boy? A natural answer might be that I remember that his name is ‘Owen’ which is usually a boy’s name. Here I’ve given information that might be part of a causal explanation of my believing that Tom’s baby is a boy. I do have such a memory and it is largely what sustains my conviction. But I haven’t given you just (...)
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  24. Ryan White (2010). Neither Here nor There: On Grief and Absence in Emerson's "Experience". Journal of Speculative Philosophy 23 (4):pp. 285-306.
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  25. Robert White (2009). Care and Justice. Ethical Perspectives 16 (4):459-483.
    Ethics of care and ethics of justice have been thought to address different spheres of human life; an ethics of care the personal sphere, an ethics of justice the political sphere. Care ethicists do not necessarily consider these ethics to be mutually exclusive . They assume, nonetheless, that if these ethics address different spheres, an ethics of care cannot address the same issues as an ethics of justice. Michael Slote disagrees. He argues that an ethics of care can address the (...)
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  26. Roger White (2009). Evidential Symmetry and Mushy Credence. In T. Szabo Gendler & J. Hawthorne (eds.), Oxford Studies in Epistemology. Oxford University Press. 161-186.
    the symmetry of our evidential situation. If our confidence is best modeled by a standard probability function this means that we are to distribute our subjective probability or credence sharply and evenly over possibilities among which our evidence does not discriminate. Once thought to be the central principle of probabilistic reasoning by great..
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  27. Roger White (2009). Museum Collections (J.) Cuno Who Owns Antiquity? Museums and the Battle Over Our Ancient Heritage. Pp. Xl + 228, Ills. Princeton and Oxford: Princeton University Press, 2008. Cased, £14.95, US$24.95. ISBN: 978-0-691-13712-. [REVIEW] The Classical Review 59 (02):576-.
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  28. Roger White (2009). On Treating Oneself and Others as Thermometers. Episteme 6 (3):233-250.
    I treat you as a thermometer when I use your belief states as more or less reliable indicators of the facts. Should I treat myself in a parallel way? Should I think of the outputs of my faculties and yours as like the readings of two thermometers the way a third party would? I explore some of the difficulties in answering these questions. If I am to treat myself as well as others as thermometers in this way, it would appear (...)
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  29. Roger White (2009). William Paley. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. 3--303.
  30. Roger M. White (2009). Talking About God: The Concept of Analogy and the Problem of Religious Language. Ashgate Pub. Ltd..
    Introduction -- The mathematical roots of the concept of analogy -- Aristotle : the uses of analogy -- Aristotle : analogy and language -- Thomas Aquinas -- Immanuel Kant -- Karl Barth -- Final reflections.
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  31. Hanna J. Arzi & Richard T. White (2008). Change in Teachers' Knowledge of Subject Matter: A 17‐Year Longitudinal Study. Science Education 92 (2):221-251.
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  32. Richard White (2008). George Orwell: Socialism and Utopia. Utopian Studies 19 (1):73 - 95.
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  33. Richard White (2008). Rousseau and the Education of Compassion. Journal of Philosophy of Education 42 (1):35-48.
    In this paper I examine Rousseau's strategy for teaching compassion in Book Four of Emile. In particular, I look at the three maxims on compassion that help to organise Rousseau's discussion, and the precise strategy that Emile's tutor uses to instil compassion while avoiding other passions, such as anger, fear and pride. The very idea of an education in compassion is an important one: Rousseau's discussion remains relevant, and he has correctly understood the significance of compassion for modern life. But (...)
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  34. Richard White (2008). Radical Virtues: Moral Wisdom and the Ethics of Contemporary Life. Rowman & Littlefield Publishers.
    Richard White explores how moral virtues affect and support social movements such as pacifism, environmentalism, multiculturalism, and animal rights. White's philosophical treatment of virtue ethics is extended through historical and cross-cultural analysis to help the reader understand and acquire moral wisdom.
     
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  35. Ros White (2008). Australian Republic: To Be or Not to Be? Ethos:28.
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  36. Ross White (2008). Review of Regina Herzlinger. Who Killed Health Care? America's $2 Trillion Medical Problem—and the Consumer-Driven Cure. [REVIEW] American Journal of Bioethics 8 (3):67-68.
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  37. Joanne M. Hader, Robin White, Steven Lewis, Jeanette L. B. Foreman, Paul W. McDonald & Laurence G. Thompson (2007). Doctors' Views of Clinical Practice Guidelines: A Qualitative Exploration Using Innovation Theory. Journal of Evaluation in Clinical Practice 13 (4):601-606.
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  38. R. G. White, C. Hall & B. Wolff (2007). Period and Cohort Dynamics in Fertility Norms at the Onset of the Demographic Transition in Kenya 1978–1998. Journal of Biosocial Science 39 (3):443-454.
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  39. Roger White (2007). Does Origins of Life Research Rest on a Mistake? Noûs 41 (3):453–477.
    This disagreement extends to the fundamental details of physical and biochemical theories. On the other hand, (2) There is almostuniversal agreementthatlife did notfirstcome aboutmerely by chance. This is not to say that all scientists think that life’s existence was inevitable. The common view is that given a fuller understanding of the physical and biological conditions and processes involved, the emergence of life should be seen to be quite likely, or at least not very surprising. The view which is almost universally (...)
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  40. Roger White (2007). Epistemic Subjectivism. Episteme 4 (1):115-129.
    Epistemic subjectivism, as I am using the term, is a view in the same spirit as relativism, rooted in skepticism about the objectivity or universality of epistemic norms. I explore some ways that we might motivate subjectivism drawing from some common themes in analytic epistemology. Without diagnosing where the arguments go wrong, I argue that the resulting position is untenable.
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  41. Richard White (2006). Lyotard and Posthuman Possibilities. Philosophy Today 50 (2):183-189.
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  42. Richard B. White (2006). A Simple Automation of a Peircean Decision Procedure. Transactions of the Charles S. Peirce Society 42 (1):117-131.
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  43. Roger White (2006). More Praise for Moore's Proof. In Stephen Hetherington (ed.), Aspects of Knowing. Elsevier Science. 67.
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  44. Roger White (2006). Problems for Dogmatism. Philosophical Studies 131 (3):525--57.
    I argue that its appearing to you that P does not provide justification for believing that P unless you have independent justification for the denial of skeptical alternatives – hypotheses incompatible with P but such that if they were true, it would still appear to you that P. Thus I challenge the popular view of ‘dogmatism,’ according to which for some contents P, you need only lack reason to suspect that skeptical alternatives are true, in order for an experience as (...)
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  45. Roger White (2006). The Generalized Sleeping Beauty Problem: A Challenge for Thirders. Analysis 66 (290):114–119.
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  46. Richard White (2005). Herder: On the Ethics of Nationalism. Humanitas 18 (1):166-181.
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  47. Roger White (2005). Explanation as a Guide to Induction. Philosophers' Imprint 5 (2):1-29.
    It is notoriously difficult to spell out the norms of inductive reasoning in a neat set of rules. I explore the idea that explanatory considerations are the key to sorting out the good inductive inferences from the bad. After defending the crucial explanatory virtue of stability, I apply this approach to a range of inductive inferences, puzzles, and principles such as the Raven and Grue problems, and the significance of varied data and random sampling.
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  48. Roger White (2005). Epistemic Permissiveness. Philosophical Perspectives 19 (1):445–459.
    A rational person doesn’t believe just anything. There are limits on what it is rational to believe. How wide are these limits? That’s the main question that interests me here. But a secondary question immediately arises: What factors impose these limits? A first stab is to say that one’s evidence determines what it is epistemically permissible for one to believe. Many will claim that there are further, non-evidentiary factors relevant to the epistemic rationality of belief. I will be ignoring the (...)
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  49. Roger White (2005). ``Epistemic Permissiveness&Quot. Philosophical Perspectives 19:445-459.
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  50. Roger White (2005). Why Favour Simplicity? Analysis 65 (287):205–210.
    Among theories which fit all of our data, we prefer the simpler over the more complex. Why? Surely not merely for practical convenience or aesthetic pleasure. But how could we be justified in this preference without knowing in advance that the world is more likely to be simple than complex? And isn’t this a rather extravagant a priori assumption to make? I want to suggest some steps we can take toward reducing this embarrassment, by showing that the assumption which supports (...)
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