Search results for 'Richard S. Glass' (try it on Scholar)

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  1.  21
    John Bligh & J. S. (1960). Richard of St Victor's de Trinitate: Augustinian or Abelardian? Heythrop Journal 1 (2):118–139.
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  2.  56
    Richard S. Glass & Wallace A. Wood (1996). Situational Determinants of Software Piracy: An Equity Theory Perspective. [REVIEW] Journal of Business Ethics 15 (11):1189 - 1198.
    Software piracy has become recognized as a major problem for the software industry and for business. One research approach that has provided a theoretical framework for studying software piracy has been to place the illegal copying of software within the domain of ethical decision making assumes that a person must be able to recognize software piracy as a moral issue. A person who fails to recognize a moral issue will fail to employ moral decision making schemata. There is substantial evidence (...)
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  3.  1
    E. Richard Gold, Wen Adams, David Castle, Ghislaine Cleret De Langavant, L. Martin Cloutier, Abdallah S. Daar, Amy Glass, Pamela J. Smith & Louise Bernier (2004). The Unexamined Assumptions of Intellectual Property. Public Affairs Quarterly 18 (4):299-344.
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  4.  7
    Richard S. Glass & Joseph Bonnici (1997). An Experiential Approach for Teaching Business Ethics. Teaching Business Ethics 1 (2):183-195.
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  5.  1
    Carl J. Richard (2006). The Battle for the American Mind: A Brief History of a Nation's Thought. Rowman & Littlefield Publishers.
    The Battle for the American Mind brings together religion, politics, economics, science, and literature to present a compelling history of the American people. In this brief and entertaining book, noted historian Carl J. Richard argues that there have been three worldviews that have dominated American thought—theism, humanism, and skepticism. By clearly explaining what Americans believed, exploring why they did so, and showing how that impacted the nation's development, Richard presents a unique portrait of the United States—past and present.
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  6.  13
    Hugo Meynell (2009). Through a Glass Darkly: Bernard Lonergan and Richard Rorty on Knowing Without a God's-Eye View. By R. J. Snell. Heythrop Journal 50 (3):535-536.
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  7.  13
    Saul Traiger (1978). Some Remarks on Lehrer and Richard's 'Remembering Without Knowing'. Grazer Philosophische Studien 6:107-111.
    This paper examines the four counterexamples offered by Lehrer and Richard in 'Remembering Without Knowing'. The analysis which Lehrer and Richard's purported counterexamples attempt to discredit is that remembering p requires knowing that p and believing that p. The counterexamples are considered individually and all are rejected as counterexamples to knowing as a necessary condition of remembering.
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  8.  32
    Vincent Colapietro (2012). The Proof of the Pudding: An Essay in Honor of Richard S. Robin. Transactions of the Charles S. Peirce Society 48 (3):285-309.
    Among his other contributions to advancing our understanding of classical American pragmatism and, in particular, Charles S. Peirce, none is more worthy of our attention than Richard S. Robin's characteristically painstaking attempt to address the puzzle of Peirce's "Proof" of pragmaticism.1 In this as in so many other respects,2 he shows himself to be, in effect, the student of Max H. Fisch (see especially 1986, chapter 19).3 There are hermeneutical traditions as well as philosophical ones and often the former (...)
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  9.  2
    Laureano Luna (forthcoming). Rescuing Poincaré From Richard’s Paradox. History and Philosophy of Logic:1-15.
    Poincaré in a 1909 lecture in Göttingen proposed a solution to the apparent incompatibility of two results as viewed from a definitionist perspective: on the one hand, Richard’s proof that the definitions of real numbers form a countable set and, on the other, Cantor’s proof that the real numbers make up an uncountable class. Poincaré argues that, Richard’s result notwithstanding, there is no enumeration of all definable real numbers. We apply previous research by Luna and Taylor on (...)’s paradox, indefinite extensibility and unrestricted quantification to evaluate Poincaré’s proposal. We emphasize that Poincaré’s solution involves an early recourse to indefinite extensibility and argue that his proposal, if it is to completely avoid Richard’s paradox, requires rejecting absolutely unrestricted quantification: Richard’s paradox provides a context in which paradox seems inescapable if unrestricted quantification is possible. In proposing his solution to the apparent conflict between Richard’s and Canto... (shrink)
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  10.  73
    Kevin Scharp & Stewart Shapiro (2012). On Richard's When Truth Gives Out. [REVIEW] Philosophical Studies 160 (3):455-463.
    On Richard’s When Truth Gives Out Content Type Journal Article Pages 1-9 DOI 10.1007/s11098-011-9796-0 Authors Kevin Scharp, Department of Philosophy, The Ohio State University, 350 University Hall, 230 North Oval Mall, Columbus, OH 43210, USA Stewart Shapiro, Department of Philosophy, The Ohio State University, 350 University Hall, 230 North Oval Mall, Columbus, OH 43210, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  11.  12
    Keith Simmons (1994). A Paradox of Definability: Richard'S and poincaré'S Ways Out. History and Philosophy of Logic 15 (1):33-44.
    In 1905, Richard discovered his paradox of definability, and in a letter written that year he presented both the paradox and a solution to it.Soon afterwards, Poincaré endorsed a variant of Richard?s solution.In this paper, I critically examine Richard?s and Poincaré?s ways out.I draw on an objection of Peano?s, and argue that their stated solutions do not work.But I also claim that their writings suggest another way out, different from their stated solutions, and different from the orthodox (...)
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  12. Ronald N. ed Giere, Richard S. Westfall & Indiana (1974). Foundations of Scientific Method: The Nineteenth Century. Edited by Ronald N. Giere and Richard S. Westfall. --. Indiana University Press.
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  13. Ronald N. Giere & Richard S. Westfall (1973). Foundations of Scientific Method the Nineteenth Century. Edited by Ronald N. Giere and Richard S. Westfall. Indiana University Press.
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  14.  70
    Theodore Sider (1995). Three Problems for Richard's Theory of Belief Ascription. Canadian Journal of Philosophy 25 (4):487 - 513.
    Some contemporary Russellians, defenders of the view that the semantic content of a proper name, demonstrative or indexical is simply its referent, are prepared to accept that view’s most infamous apparent consequence: that coreferential names, demonstratives, indexicals, etc. are intersubstitutable salva veritate, even in intentional contexts. Nathan Salmon and Scott Soames argue that our recalcitrant intuitions with respect to the famous apparent counterexamples are not semantic intuitions, but rather pragmatic intuitions. Strictly and literally speaking, Lois Lane believes, and even knows (...)
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  15.  25
    Peter Clark (1994). Poincaré, Richard's Paradox and Indefinite Extensilibity. Psa 2:227--235.
    A central theme in the foundational debates in the early Twentieth century in response to the paradoxes was to invoke the notion of the indefinite extensibility of certain concepts e,g. definability (the Richard paradox) and class (the Zermelo-Russell contradiction). Dummett has recently revived the notion, as the real lesson of the paradoxes and the source of Frege's error in basic law five of the Grundgesetze. The paper traces the historical and conceptual evolution of the concept and critices Dummett's argument (...)
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  16. Christopher Toner (2011). Evolution, Naturalism, and the Worthwhile: A Critique of Richard Joyce's Evolutionary Debunking of Morality. Metaphilosophy 42 (4):520-546.
    Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion is (...)
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  17.  63
    Dazhi Yao (2008). Postmodernist Liberalism: A Critique of Richard Rorty's Political Philosophy. [REVIEW] Frontiers of Philosophy in China 3 (3):455-463.
    Richard Rorty’s philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments generate tension. As a postmodernist, he sharply criticizes the Enlightenment; as a liberal, he forcefully defends it. His postmodernist liberalism actually explains liberalism using irrationalism.
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  18.  4
    Joshua Daniel (2016). H. Richard Niebuhr's Reading of George Herbert Mead: Correcting, Completing, and Looking Ahead. Journal of Religious Ethics 44 (1):92-115.
    In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self-constitutive through Mead's I/me distinction, I (...)
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  19.  3
    Torrance Kirby (2015). ‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality. Perichoresis 13 (1):5-17.
    ABSTRACT. Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place—the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities—the knitting together of Neoplatonic theology and Reformation politics—is perhaps the defining characteristic (...)
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  20.  7
    Yao Dazhi & Xiang Yunhua (2008). Postmodernist Liberalism: A Critique of Richard Rorty's Political Philosophy. Frontiers of Philosophy in China 3 (3):455 - 463.
    Richard Rorty's philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments generate tension. As a postmodernist, he sharply criticizes the Enlightenment; as a liberal, he forcefully defends it. His postmodernist liberalism actually explains liberalism using irrationalism. /// 罗蒂哲学有两个基本承诺,一个是对后现代主义的承诺,一个是对自由主义 的承诺。但是这两种承诺之间存在着紧张关系: 作为后现代主义者,罗蒂对启蒙提 出了强烈的批评; 作为自由主义者,他又在极力地维护启蒙。罗蒂的后现代自由主 义实质上是以非理性主义来解释自由主义。.
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  21. Jay Odenbaugh (2003). Complex Systems, Trade‐Offs, and Theoretical Population Biology: Richard Levin's “Strategy of Model Building in Population Biology” Revisited. Philosophy of Science 70 (5):1496-1507.
    Ecologist Richard Levins argues population biologists must trade‐off the generality, realism, and precision of their models since biological systems are complex and our limitations are severe. Steven Orzack and Elliott Sober argue that there are cases where these model properties cannot be varied independently of one another. If this is correct, then Levins's thesis that there is a necessary trade‐off between generality, precision, and realism in mathematical models in biology is false. I argue that Orzack and Sober's arguments fail (...)
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  22.  13
    Richard van den Berg (2012). Richard Cantillon's Early Monetary Views? Economic Thought 1 (1).
    The monetary theories in Philip Cantillon's The Analysis of Trade differ in important respects from those found in Richard Cantillon's much more famous Essai sur la nature de Commerce en general. Contrary to the received opinion that the Analysis was a poor translation of the Essai, it is argued in this paper that many of these differences are due to the fact that Philip based his book on an earlier draft of his cousin's great work. Comparisons between the two (...)
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  23.  20
    Richard Dawkins (2003). Richard Swinburne's Is There a God? Think 2 (4):51.
    In this review of Richard Swinburne's Is There a God? , Richard Dawkins admires Swinburne's clarity but is unconvinced by his arguments. Dawkins questions, in particular, Swinburne's suggestion that the hypothesis that God exists and sustains his creation is simpler than the hypothesis that there is no God.
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  24.  46
    Joseph M. Bryant (2011). New Directions and Perennial Challenges in the Sociology of Philosophy: Theoretical and Methodological Notes on Neil Gross's Richard Rorty. Transactions of the Charles S. Peirce Society 47 (1):3-27.
    Quarrels between philosophers are never entirely disconnected from larger quarrels. There was a hidden agenda behind the split between old-fashioned “humanistic” philosophy (of the Dewey-Whitehead sort) and the positivists, and a similar agenda lies behind the current split between devotees of “analytic” and “Continental” philosophy. The heavy breathing on both sides about the immorality and stupidity of the opposition signals passions which academic power struggles cannot fully explain. Neil Gross’s monograph study on the American philosopher Richard Rorty (1931–2007) is (...)
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  25. Jay Odenbaugh (2003). Complex Systems, Trade-Offs, and Theoretical Population Biology: Richard Levin's "Strategy of Model Building in Population Biology" Revisited. Philosophy of Science 70 (5):1496-1507.
    Ecologist Richard Levins (1966, 1968) argues population biologists must trade-off the generality, realism and precision of their models since biological systems are complex and our limitations are severe. Elliott Sober and Steven Orzack (1993) argue that there are cases where these model properties cannot be varied independently of one another. If this is correct, then Levins` thesis that there is a necessary trade-off between generality, precision, and realism in mathematical models in biology is false. I argue that Sober and (...)
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  26.  19
    Richard DeWitt & R. James Long (2007). Richard Rufus's Reformulations of Anselm's Proslogion Argument. International Philosophical Quarterly 47 (3):329-347.
    In a Sentences Commentary written about 1250 the Franciscan Richard Rufus subjects Anselm’s argument for God’s existence in his Proslogion to the most trenchant criticism since Gaunilon wrote his response on behalf of the “fool.” Anselm’s argument is subtle but sophistical, claims Rufus, because he fails to distinguish between signification and supposition. Rufus therefore offers five reformulations of the Anselmian argument, which we restate in modern formal logic and four of which we claim are valid, the fifth turning on (...)
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  27.  15
    Richard A. Posner (1993). Richard Rorty's Politics. Critical Review 7 (1):33-49.
    The training and experience of such academic philosophers as Richard Rorty and Hilary Putnam do not equip them with the economic and other social?scientific tools necessary to make useful contributions to political discussion. In the case of Rorty, this has resulted in his being unable to make effective ripostes to left?wing critics of his defense of?bourgeois liberalism,? his uncritical endorsement of simplistic arguments for social reform, and his embrace of false prophecies of doom, such as those found in Orwell's (...)
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  28. Alice H. Eagly, Janie Harden Fritz, Tamara L. Burke, Ned S. Laff, Erin L. Payseur, Diane A. Forbes Berthoud, Sheri A. Whalen, Amy C. Branam, Nathalie Duval-Couetil, Rebecca L. Dohrman, Jenna Stephenson, Melissa Wood Alemá, Jennifer A. Malkowski, Cara Jacocks, Tracey Quigley Holden & Sandra L. French (2011). Communicative Understandings of Women's Leadership Development: From Ceilings of Glass to Labyrinth Paths. Lexington Books.
    Communicative Understandings of Women's Leadership Development: From Ceilings of Glass to Labyrinth Paths, edited by Elesha L. Ruminski and Annette M. Holba, weaves the disciplines of communication studies, leadership studies, and women's studies to offer theoretical and practical reflection about women's leadership development in academic, organizational, and political contexts. This work claims a space for women's leadership studies and acknowledges the paradigmatic shift from discussing women's leadership using the glass ceiling to what Eagly and Carli identify as the (...)
     
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  29. Joseph S. Pagano (2005). The Origins and Development of the Triadic Structure of Faith in H. Richard Niebuhr: A Study of the Kantian and Pragmatic Background of Niebuhr's Thought. Upa.
    Previous studies of H. Richard Niebuhr's intellectual background have fallen into two groups: those that stress the German and especially Kantian sources of Niebuhr's thought, and those that emphasize the American and especially pragmatic sources of his thought.
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  30.  47
    E. P. Bos (2007). Richard Billingham's Speculum Puerorum, Some Medieval Commentaries and Aristotle. Vivarium 45 (s 2-3):360-373.
    In the history of medieval semantics, supposition theory is important especially in the twelfth and thirteenth centuries. In this theory the emphasis is on the term, whose properties one tries to determine. In the fourteenth century the focus is on the proposition, of which a term having supposition is a part. The idea is to analyse propositions in order to determine their truth (probare). The Speculum puerorum written by Richard Billingham was the standard textbook for this approach. It was (...)
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  31.  7
    Peter H. Hare (2002). Richard S. Robin: Present at the Creation. Transactions of the Charles S. Peirce Society 38 (1/2):1 - 6.
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  32.  8
    Ilya Somin (2004). Richard Posner's Democratic Pragmatism and the Problem of Ignorance. Critical Review 16 (1):1-22.
    Abstract Richard Posner's Law, Pragmatism, and Democracy urges that political and legal decision makers should be guided by what he calls ?everyday pragmatism,? rather than by ?abstract? moral theory. He links his conception of pragmatic government to Sclmmpeter's unromantic view of democracy. Posner argues that judicial review should be based on a combination of pragmatism and adherence to this limited conception of democracy, rather than sticking closely to ?formalist? theories of adjudication, which demand strict adherence to traditional legal norms. (...)
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  33. L. W. Roberts, J. Battaglia, M. Smithpeter & R. S. Epstein (2000). Health Care on Main Street-Laura Weiss Roberts, John Battaglia, Margaret Smithpeter, and Richard S. Epstein Reply. Hastings Center Report 30 (3):5-6.
     
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  34.  2
    Phillip R. Sloan (2010). Whewell's Philosophy of Discovery and the Archetype of the Vertebrate Skeleton: The Role of German Philosophy of Science in Richard Owen's Biology. Annals of Science 60 (1):39-61.
    (2003). Whewell's Philosophy of Discovery and the Archetype of the Vertebrate Skeleton: The Role of German Philosophy of Science in Richard Owen's Biology. Annals of Science: Vol. 60, No. 1, pp. 39-61.
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  35.  62
    Taylor Carman (2003). First Persons: On Richard Moran's Authority and Estrangement. Inquiry 46 (3):395 – 408.
    Richard Moran's Authority and Estrangement offers a subtle and innovative account of self-knowledge that lifts the problem out of the narrow confines of epistemology and into the broader context of practical reasoning and moral psychology. Moran argues convincingly that fundamental self/other asymmetries are essential to our concept of persons. Moreover, the first- and the third-person points of view are systematically interconnected, so that the expression or avowal of one's attitudes constitutes a substantive form of self-knowledge. But while Moran's argument (...)
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  36. Scott Hill (2010). Richard Joyce's New Objections to the Divine Command Theory. Journal of Religious Ethics 38 (1):189-196.
    In a 2002 paper for this journal, Richard Joyce presents three new arguments against the Divine Command Theory. In this comment, I attempt to show that each of these arguments is either unpersuasive or uninteresting. Two of Joyce’s arguments are unpersuasive because they rely on an implausible principle or an implausible claim about what counts as a platitude governing use of the term “wrong.” Joyce’s other argument is uninteresting because it is persuasive only if Joyce’s formulation of the Euthyphro (...)
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  37.  15
    M. J. Cherry (2008). Moral Ambiguity, Christian Sectarianism, and Personal Repentance: Reflections on Richard McCormick's Moral Theology. Christian Bioethics 14 (3):283-301.
    This article raises three challenges to Richard McCormick's proportionalism. First, adequately to judge proportionate reason requires the specification of a particular background moral content and metaphysical context. Absent such specification, evaluation of proportionate reason is inherently and deeply ambiguous. Second, to resolve such ambiguity and yet remain Christian, proportionalism must adopt a forthrightly Christian moral content set within a straightforwardly Christian metaphysics. This move will, however, set Christian bioethics off as sectarian—a conclusion McCormick wishes to avoid. Third, even if (...)
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  38.  6
    Michael R. Dietrich (2000). Of Moths and Men: Theo Lang and the Persistence of Richard Goldschmidt's Theory of Homosexuality, 1916-1960. History and Philosophy of the Life Sciences 22 (2):219 - 247.
    Using an analogy between moths and men, in 1916, Richard Goldschmidt proposed that homosexuality was a case of genetic intersexuality. As he strove to create a unified theory of sex determination that would encompass animals ranging from moths to men, Goldschmidt's doubts grew concerning the association of homosexuality with intersexuality until, in 1931, he dropped homosexuality from his theory of intersexuality. Despite Goldschmidt's explicit rejection of his theory of homosexuality, Theo Lang, a researcher in the Genealogical-Demographic Department of the (...)
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  39.  55
    Douglas Groothuis (2009). Who Designed the Designer?: A Dialogue on Richard Dawkins's the God Delusion. Think 8 (21):71-81.
    In The God Delusion, Richard Dawkins argues that any designer capable of creating the universe and the things we find in it would have to be at least as complex as his creation. If complexity requires a designer, then the designer will require a designer, and so on to infinity. Rather than actually providing an explanation for complexity we see around us, those who invoke a cosmic designer merely postpone the problem. Here, Douglas Groothuis challenges Dawkins's argument.
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  40. Guy Fletcher (2009). Review of Richard Kraut’s What is Good And Why: The Ethics of Well-Being. [REVIEW] Analysis 69 (3):576-8.
    Anyone familiar with Richard Kraut's work in ancient philosophy will be excited to see him putting aside the dusty tomes of the ancients and delving into ethics first-hand. He does not disappoint. His book is a lucid and wide-ranging discussion that provides at least the core of an ethical theory and an appealing set of answers to a range of ethical questions.Kraut aims to provide an alternative to utilitarianism that preserves the good-centred nature of that theory. He claims that (...)
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  41.  12
    Loren Goldman (2015). Richard Rorty’s ‘Post-Kantian’ Philosophy of History. Journal of the Philosophy of History 9 (3):410-443.
    _ Source: _Volume 9, Issue 3, pp 410 - 443 This article contends that despite Richard Rorty’s famous rejection of metaphysics, his work nonetheless offers a philosophy of history, and that his account mirrors that of Kant’s, a figure Rorty considered one of his primary conceptual adversaries. Although Rorty often presents his approach to history as a foil to Kant’s, his account has striking parallels to the latter’s regulative meliorism. In similar fashion, far from being a blind optimist, Kant (...)
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  42.  30
    Steve Fuller (2008). Richard Rorty's Philosophical Legacy. Philosophy of the Social Sciences 38 (1):121-132.
    Richard Rorty's recent death has unleashed a strikingly mixed judgment of his philosophical legacy, ranging from claims to originality to charges of charlatanry. What is clear, however, is Rorty's role in articulating a distinctive American voice in the history of philosophy. He achieved this not only through his own wide-ranging contributions but also by repositioning the pragmatists, especially William James and John Dewey, in the philosophical mainstream. Rorty did for the United States what Hegel and Heidegger had done for (...)
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  43.  2
    Juan Serey Aguilera (2016). Movement, space and language in Paul Auster’s City of Glass. Alpha (Osorno) 42:77-92.
    El objetivo de este artículo es mostrar cómo en la novela Ciudad de cristal de Paul Auster tiene lugar una aproximación a lo singular mediante el lenguaje. Sin embargo, esta adecuación entre las palabras y las cosas tiene que sucumbir frente al movimiento y cambio constante de estas últimas, lo que produce que la adecuación perfecta de lo singular y el lenguaje no se pueda llevar a cabo, transformándose el lenguaje en silencio. Creemos que esto se confirma en la actitud (...)
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  44.  15
    Magdalena Wisniowska (2012). Becoming Spirit: Morality in Hegel's Phenomenology and Bergman's Through a Glass Darkly. Evental Aesthetics 1 (2):56-80.
    The following essay brings together philosophy and film. On the one hand, it is a short study of Hegel’s chapter on morality in the Phenomenology of Spirit. On the other hand, it deals with some of the moral conflicts presented in Ingmar Bergman’s 1961 film, Through a Glass Darkly. Central to my discussion is the concept of God. I aim to show how God, manifest in absolute Spirit, should not be understood as a transcendental figure located in a beyond, (...)
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  45.  7
    Paul Lauritzen (2006). Response to Richard B. Miller's "Children, Ethics, and Modern Medicine". [REVIEW] Journal of Religious Ethics 34 (1):151 - 161.
    In this essay, Paul Lauritzen examines Richard B. Miller's liberal account of pediatric ethics by asking if the duty to promote a child's basic interests is substantial enough to secure the well-being of children. This question is raised in light of two case studies: daytime TV talk shows that broadcast interviews with sexually active children, and a medical study conducted to test the effect of growth hormone treatment on adult height in peripubertal children. In both cases, Lauritzen argues, children (...)
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  46.  60
    Jeremy Gwiazda (2009). Richard Swinburne's Argument to the Simplicity of God Via the Infinite. Religious Studies 45 (4):487-493.
    In ’The Coherence of Theism’ Richard Swinburne writes that a person cannot be omniscient and perfectly free. In ’The Existence of God’ Swinburne writes that God is a person who is omniscient and perfectly free. There is a straightforward reason why the two passages are not in tension, but recognition of this reason raises a problem for Swinburne’s argument in ’The Existence of God’ (the conclusion of which is that God likely exists). In this paper I present the problem (...)
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  47.  14
    Sharin N. Elkholy (2007). Friendship Across Differences: Heidegger and Richard Wright's Native Son. Janus Head 10 (1):199-216.
    This paper examines the possibility of friendship across differences in Richard Wright’s Native Son by examining the protagonist’s relationship to three pivotal white characters in the text. Through the application to Native Son of a theory of friendship I cull from Heidegger’s discussion of care in Being and Time, I offer a model for relationships whereby radically different individuals may approach each other across and in spite of differences. In putting Heidegger and Wright into dialogue I both shed light (...)
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  48.  13
    J. B. Tubbs (1996). Moral Epistemology in Richard McCormick's Ethics. Christian Bioethics 2 (1):114-126.
    In response to Michael Allsopp's essay ‘Deontic and epistemic authority in Roman Catholic ethics: The case of Richard McCormick’ it is argued that a carefully nuanced analysis reveals further epistemological implications of “reason informed by faith.” Three areas of McCormick's ethical analyses are considered which respond to basic questions about our moral knowledge, being and choosing 1) How do our value commitments arise? 2) From what perspective do we appreciate and interpret our value commitments?; 3) How do our value (...)
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  49. Christopher Pincock (2006). Richard Semon and Russell’s Analysis of Mind. Russell 26 (2).
    Russell’s study of the biologist and psychologist Richard Semon is traced to contact with the experimental psychologist Adolf Wohlgemuth and dated to the summer of 1919. This allows a new interpretation of when Russell embraced neutral monism and presents a case-study in Russell’s use of scientific results for philosophical purposes. Semon’s distinctive notion of mnemic causation was used by Russell to clarify both how images referred to things and how the existence of images could be reconciled with a neutral (...)
     
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  50.  8
    Michael Dunne (2005). Richard Kearney's 'Philosophy at the Limit'. Tijdschrift Voor Filosofie 67 (2):307 - 323.
    This paper examines a recent trilogy of books by Richard Kearney collectively entitled 'Philosophy at the Limit'. Kearney is perhaps best known to the wider academic world because of his publications on, and dialogues with, Contemporary European Philosophy. In the first of these books, On Stories, Kearney, in common with many contemporary thinkers seeks to push back the frontiers of philosophy to include all forms of narrative such as literature, film, theatre as well as other disciplines such as biblical (...)
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