Search results for 'Richard Timothy Murphy' (try it on Scholar)

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  1. Richard Timothy Murphy (1980). Hume and Husserl: Towards Radical Subjectivism. [Distributor for the United States and Canada, Kluwer Boston.
  2.  79
    Raja Halwani, Gary Jaeger, James S. Stramel, Richard Nunan, William S. Wilkerson & Timothy F. Murphy (2008). What is Gay and Lesbian Philosophy? Metaphilosophy 39 (4-5):433-471.
    Abstract: This essay explores recent trends and major issues related to gay and lesbian philosophy in ethics (including issues concerning the morality of homosexuality, the natural function of sex, and outing and coming out); religion (covering past and present debates about the status of homosexuality and how biblical and qur'anic passages have been interpreted by both sides of the debate); the law (especially a discussion of the debates surrounding sodomy laws, same-sex marriage and its impact on transsexuals, and whether the (...)
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  3. Timothy F. Murphy (1988). Richard D. Mohr, Gays/Justice. A Study in Society, Ethics, and Law Reviewed By. Philosophy in Review 8 (10):409-411.
  4. Timothy Murphy (1988). Richard D. Mohr, Gays/Justice. A Study in Society, Ethics, and Law. [REVIEW] Philosophy in Review 8:409-411.
     
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  5.  3
    Timothy F. Murphy (2004). Response to “What Constitutes a Just Match?: A Reply to Murphy” by D. Micah Hester : Of Need, Justice, and Random Acts of Education. [REVIEW] Cambridge Quarterly of Healthcare Ethics 13 (3):289-291.
    D. Micah Hester thinks the residency match system helps sustain the divide between the haves and the have-nots in healthcare. He believes that the match system channels talent away from the have-nots in a more or less systematic way, damaging moral values in physicians as it goes. As a way of making inroads against these effects, he has asked whether assigning medical school graduates to residencies at random would distribute talent and educational opportunity more broadly and promote desirable moral values. (...)
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  6.  9
    Timothy F. Murphy (1994). Ethics in an Epidemic. University of California Press.
    In this humane and graceful book, philosopher Timothy Murphy offers insight into our attempts--popular and academic, American and non-American, scientific and ...
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  7.  10
    N. R. Murphy (1942). Plato's Earlier Dialectic Richard Robinson: Plato's Earlier Dialectic. Pp. Viii + 239. Ithaca, N.Y.: Cornell University Press (London: Milford), 1941. Cloth, 18s. 6d. Net. [REVIEW] The Classical Review 56 (03):119-120.
  8. P. Murphy (2007). Richard Fumerton, Epistemology. Philosophy in Review 27 (2):113.
     
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  9.  4
    Anthony D. Moulton, Richard N. Gottfried, Richard A. Goodman, Anne M. Murphy & Raymond D. Rawson (2003). What Is Public Health Legal Preparedness? Journal of Law, Medicine & Ethics 31 (4):672-683.
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  10. Anthony D. Moulton, Richard N. Gottfried, Richard A. Goodman, Anne M. Murphy & Raymond D. Rawson (2003). What Is Public Health Legal Preparedness? Journal of Law, Medicine and Ethics 31 (4):672-683.
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  11. Richard F. Calichman, Joseph A. Murphy, David G. Goodman, Shu-Ning Sciban, Fred Edwards, Robert J. Antony, Jane Kate Leonard, Pilwun Shih Wang, Sarah Wang & Kim Su-Young (2013). Takeuchi Yoshimi: Displacing the West. Philosophy East and West 63 (2).
     
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  12.  7
    Timothy F. Murphy (2012). In Defense of Irreligious Bioethics. American Journal of Bioethics 12 (12):3-10.
    Some commentators have criticized bioethics as failing to engage religion both as a matter of theory and practice. Bioethics should work toward understanding the influence of religion as it represents people's beliefs and practices, but bioethics should nevertheless observe limits in regard to religion as it does its normative work. Irreligious skepticism toward religious views about health, healthcare practices and institutions, and responses to biomedical innovations can yield important benefits to the field. Irreligious skepticism makes it possible to raise questions (...)
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  13. A. Corsani & Timothy S. Murphy (2007). Beyond the Myth of Woman: The Becoming-Transfeminist of (Post-) Marxism. Substance 36 (1):107-138.
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  14.  13
    Timothy F. Murphy (2013). Double-Effect Reasoning and the Conception of Human Embryos. Journal of Medical Ethics 39 (8):529-532.
    Some commentators argue that conception signals the onset of human personhood and that moral responsibilities toward zygotic or embryonic persons begin at this point, not the least of which is to protect them from exposure to death. Critics of the conception threshold of personhood ask how it can be morally consistent to object to the embryo loss that occurs in fertility medicine and research but not object to the significant embryo loss that occurs through conception in vivo. Using that apparent (...)
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  15. Timothy F. Murphy (2013). Genetic Modifications for Personal Enhancement: A Defense. Journal of Medical Ethics (4):2012-101026.
    Bioconservative commentators argue that parents should not take steps to modify the genetics of their children even in the name of enhancement because of the damage they predict for values, identities and relationships. Some commentators have even said that adults should not modify themselves through genetic interventions. One commentator worries that genetic modifications chosen by adults for themselves will undermine moral agency, lead to less valuable experiences and fracture people's sense of self. These worries are not justified, however, since the (...)
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  16. Timothy F. Murphy (2010). The Ethics of Helping Transgender Men and Women Have Children. Perspectives in Biology and Medicine 53 (1):46-60.
    A transgender man legally married to a woman has given birth to two children, raising questions about the ethics of assisted reproductive treatments (ARTs) for people with cross-sex identities. Psychiatry treats cross-sex identities as a disorder, but key medical organizations and the law in some jurisdictions have taken steps to protect people with these identities from discrimination in health care, housing, and employment. In fact, many people with cross-sex identities bypass psychiatric treatment altogether in order to pursue lives that are (...)
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  17. Timothy F. Murphy (2004). Case Studies in Biomedical Research Ethics. Monograph Collection (Matt - Pseudo).
     
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  18. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
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  19.  10
    Timothy F. Murphy (2010). Sex, Romance, and Research Subjects: An Ethical Exploration. American Journal of Bioethics 10 (7):30-38.
    Professional standards in medicine and psychology treat concurrent sexual relationships with patients as violations of fiduciary trust, and they sometimes rule out sexual relationships even after a clinical relationship is over. These standards also rule out sex with research subjects who are also patients, but what about nonclinical relationships where there are not always parallels to the standards of clinical medicine? One way to treat sex in nonclinical research relationships is to treat it as sex is treated elsewhere among adults, (...)
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  20.  15
    Nancey Murphy, George Ellis, O. ’Connor F. R. & Timothy (eds.) (2009). Downward Causation and the Neurobiology of Free Will. Springer Verlag.
    The book includes contributions by Sarah-Jayne Blakemore, George F. R. Ellis , Christopher D. Frith, Mark Hallett, David Hodgson, Owen D. Jones, Alicia Juarrero, J. A. Scott Kelso, Christof Koch, Hans Küng, Hakwan C. Lau, Dean Mobbs, ...
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  21.  13
    Timothy F. Murphy (2012). Ethics, Sexual Orientation, and Choices About Children. The MIT Press.
    Should parents be able to select the sexual orientation of their children, if that were possible through prenatal interventions? _Ethics, Sexual Orientation, and Choices about Children_ reviews the history of this debate which started in the 1970s and has been invigorated by scientific reports about the origins of sexual orientation. This book describes the debate and offers an evaluation of key issues in parental rights, children's rights, and family welfare.
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  22.  16
    Timothy F. Murphy (2014). In Defense of Prenatal Genetic Interventions. Bioethics 28 (7):335-342.
    Jürgen Habermas has argued against prenatal genetic interventions used to influence traits on the grounds that only biogenetic contingency in the conception of children preserves the conditions that make the presumption of moral equality possible. This argument fails for a number of reasons. The contingency that Habermas points to as the condition of moral equality is an artifact of evolutionary contingency and not inviolable in itself. Moreover, as a precedent for genetic interventions, parents and society already affect children's traits, which (...)
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  23. Timothy F. Murphy (2011). Same-Sex Marriage: Not a Threat to Marriage or Children. Journal of Social Philosophy 42 (3):288-304.
    Some critics of same-sex marriage allege that this kind of union not only betrays the nature of marriage but that it also opens children to various kinds of harm. Same-sex marriage is objectionable, on this view, in its nature and in its effects. A view of marriage as requiring an unassisted capacity to conceive children may be respect as one idea of marriage, but this view need not be understood as marriage itself. It is not clear, in any case, why (...)
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  24.  14
    Timothy F. Murphy (2012). Commentary: Crossing Cultural Divides: Transgender People Who Want to Have Children. Cambridge Quarterly of Healthcare Ethics 21 (02):284-286.
  25. Antimo Negri & Timothy S. Murphy (2004). Subversive Spinoza Contemporary Variations. Monograph Collection (Matt - Pseudo).
     
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  26.  25
    Richard Bernardi, Caryn Lecca, Jennifer Murphy & Elizabeth Sturgis (2011). Does Education Influence Ethical Decisions? An International Study. Journal of Academic Ethics 9 (3):235-256.
    This study examined whether having attended a public, private or religious affiliated grade and/or high school influenced a college student’s ethical decision making process. We also examined whether having taken an ethics course in college influences a student’s ethical decision making process. Our sample included 508 accounting students (237 men and 271 women) from Albania, Ecuador, Ireland and the United States. Our analyses indicated no differences in ethical decision making that associated with either grade-or-high-school education. While our data showed no (...)
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  27.  3
    Timothy F. Murphy (2012). The More Irreligion in Bioethics the Better: Reply to Open Peer Commentaries on “In Defense of Irreligious Bioethics”. American Journal of Bioethics 12 (12):W1-W5.
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  28.  90
    Timothy F. Murphy (1987). Homosexuality and Nature: Happiness and the Law at Stake. Journal of Applied Philosophy 4 (2):195-204.
  29.  17
    Timothy F. Murphy & Gladys B. White (2005). Dead Sperm Donors or World Hunger: Are Bioethicists Studying the Right Stuff? Hastings Center Report 35 (2):c3-c3.
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  30.  8
    Timothy F. Murphy (2005). Gay and Lesbian Exceptions to the Heterosexual Rule. American Journal of Bioethics 5 (4):18.
  31.  5
    Tracy L. Spinrad, Sandra H. Losoya, Nancy Eisenberg, Richard A. Fabes, Stephanie A. Shepard, Amanda Cumberland, Ivanna K. Guthrie & Bridget C. Murphy (1999). The Relations of Parental Affect and Encouragement to Children's Moral Emotions and Behaviour. Journal of Moral Education 28 (3):323-337.
    Although researchers have been concerned with the effects of parental socialisation on children's outcomes, there has been surprisingly little work on the socialisation of children's moral emotions and behaviour. The purpose of this study was to explore the role of observed parental affect and encouragement in children's empathy-related responding and moral behaviour (i.e. cheating). Moreover, the moderating influence of children's characteristics (i.e. sex) on this relationship was investigated. Ninety-seven girls and 119 boys (mean age = 73 months) with a parent (...)
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  32. Micah D. Hester, Dyrleif Bjarnadottir, Mark Bliton, Michael Boyland, Ken DeVille, Stuart Finder, Richard E. Grant, Chris Hackler, Lynn A. Jansen, Nancy Jecker, Kathy Kinlaw, Tracy Koogler, Eugene Kuc, Tim Murphy, David Ozar, Toby Schonfeld, Wayne Shelton & Alissa Swota (2007). Ethics by Committee: A Textbook on Consultation, Organization, and Education for Hospital Ethics Committees. Rowman & Littlefield Publishers.
    While tens of thousands of people across the United States serve on hospital and other healthcare ethics committees , almost no carefully prepared educational material exists for HEC members. Ethics by Committee is a one volume collection of chapters developed exclusively for this educational purpose. Experts in bioethics, clinical consultation, health law, and social psychology from across the country contribute chapters on ethics consultation, education, and policy development.
     
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  33.  11
    Timothy F. Murphy (1985). Medical Ethics in Antiquity. International Philosophical Quarterly 25 (4):434-435.
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  34. Mohammed Abu-Nimer, Terence Ball, Linell Cady, Shaun Casey, Martin Cook, David Cortright, Richard Dagger, Amitai Etzoni, Félix Gutiérrez, Mitchell R. Haney, George Lucas, Oscar J. Martinez, Joan McGregor, Christopher McLeod, Jeffrie Murphy, Brian Orend, Darren Ranco, Roberto Suro, Rebecca Tsosie & Angela Wilson (2005). War and Border Crossings: Ethics When Cultures Clash. Rowman & Littlefield Publishers.
     
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  35. Timothy F. Murphy (2014). Are Gay and Lesbian People Fading Into the History of Bioethics? Hastings Center Report 44 (5):s6-s11.
  36.  4
    Timothy F. Murphy (2015). Against Withdrawing Government and Insurance Subsidies for ARTs From Fertile People, with Special Reference to Lesbian and Gay Individuals. Journal of Medical Ethics 41 (5):388-390.
    One way to help ensure the future of human life on the planet is to reduce the total number of people alive, as a hedge against dangers to the environment. One commentator has proposed withdrawing government and insurance subsidies from all fertile people, to help reduce the number of births. Any proposal of this kind does not, however, offer a solution commensurate with current problems of resource use and carbon emissions. Closing off fertility medicine to some people – or even (...)
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  37.  7
    Timothy F. Murphy (1985). The Embers and the Stars. International Philosophical Quarterly 25 (4):435-437.
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  38.  5
    Timothy Murphy, Roy Sellars & Robert Smith (1998). Editorial Introduction. Angelaki 3 (2):1-3.
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  39.  13
    Timothy Murphy (2011). When Choosing the Traits of Children is Hurtful to Others. Journal of Medical Ethics 37 (2):105-108.
    Some commentators object to the use of embryonic and fetal diagnostic technologies by parents who wish to avoid disabilities in their children. In particular, they say this use is hurtful in the meaning it expresses, namely that the lives of people with disabilities are not valuable or are less valuable than the lives of others. Other commentators have tried to show that this meaning does not necessarily belong to parents' choices and is not therefore credible as a general moral objection. (...)
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  40.  1
    Timothy F. Murphy (2005). Ethical Justifications for Moratoriums on Vanguard Scientific Research. American Journal of Bioethics 5 (6):51 – 52.
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  41.  5
    Timothy Murphy (2013). The Pacifism of Duane Friesen. Process Studies 42 (1):110-131.
    This paper reviews Duane Friesen’s version of pacifism, particularly his realist approach, his demand for political engagement, and his proactive peacemaking stance. Second, it demonstrates his connections with process thought, especially around notions of ordered novelty and contrasts, the nonviolence of God, and eschatological openness. It provides three areas of critique and suggests alternatives, specifically concerning Friesen’s Christology, his notion ofrevelation, and his commitment to religious pluralism. This paper offers a form of pacifism for radical mainline Christians who would otherwise (...)
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  42.  12
    Richard E. Hart, Thomas Nemeth, Fred Seddon, Kevin Anderson, Irving H. Anellis, Julien S. Murphy & John W. Murphy (1992). Reviews. [REVIEW] Studies in East European Thought 44 (2):137-158.
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  43. Timothy Murphy (1997). The Oldest Social Science?: Configurations of Law and Modernity. Oxford University Press Uk.
    This book looks critically at some of the underlying assumptions which shape our current understanding of the role and purpose of law and society. It focuses on adjudication as a social practice and as a set of governmental techniques. From this vantage point, it explores how the relationship between law, government and society has changed in the course of history in significant ways. At the centre of the argument is the elaboration of the notion of `adjudicative government'. From this perspective (...)
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  44.  32
    Timothy F. Murphy (2012). The Ethics of Impossible and Possible Changes to Human Nature. Bioethics 26 (4):191-197.
    Some commentators speak freely about genetics being poised to change human nature. Contrary to such rhetoric, Norman Daniels believes no such thing is plausible since ‘nature’ describes characteristic traits of human beings as a whole. Genetic interventions that do their work one individual at a time are unlikely to change the traits of human beings as a class. Even so, one can speculate about ways in which human beings as a whole could be genetically altered, and there is nothing about (...)
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  45.  2
    Timothy F. Murphy (1991). No Time for an AIDS Backlash. Hastings Center Report 21 (2):7-11.
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  46. Neville Richard Murphy (1951). The Interpretation of Plato's Republic. Oxford, Clarendon Press.
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  47. Timothy F. Murphy & Marc A. Lappé (1994). Justice and the Human Genome Project. Monograph Collection (Matt - Pseudo).
    The Human Genome Project is an expensive, ambitious, and controversial attempt to locate and map every one of the approximately 100,000 genes in the human body. If it works, and we are able, for instance, to identify markers for genetic diseases long before they develop, who will have the right to obtain such information? What will be the consequences for health care, health insurance, employability, and research priorities? And, more broadly, how will attitudes toward human differences be affected, morally and (...)
     
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  48.  3
    Timothy F. Murphy (2015). The Tortoise Transformation as a Prospect for Life Extension. Journal of Bioethical Inquiry 12 (4):645-649.
    The value of extending the human lifespan remains a key philosophical debate in bioethics. In building a case against the extension of the species-typical human life, Nicolas Agar considers the prospect of transforming human beings near the end of their lives into Galapagos tortoises, which would then live on decades longer. A central question at stake in this transformation is the persistence of human consciousness as a condition of the value of the transformation. Agar entertains the idea that consciousness could (...)
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  49.  22
    Timothy F. Murphy (2012). Research Priorities and the Future of Pregnancy. Cambridge Quarterly of Healthcare Ethics 21 (01):78-89.
    The term “ectogenesis” has been around for about a century now, and it is generally understood as the development of embryos and fetuses outside a uterus. In this sense, all in vitro fertilization is ectogenesis, but in vitro development can only proceed to a certain point, at which time human embryos are then either implanted in the attempt to achieve a pregnancy, frozen for that use in the future, used in research, or discarded.
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  50.  9
    Timothy F. Murphy & Robert M. Veatch (2005). Members First: The Ethics of Donating Organs and Tissues to Groups. Cambridge Quarterly of Healthcare Ethics 15 (1):50-59.
    In the United States, people may donate organs and tissues to a family member, friend, or anyone whose specific need becomes known to them. For example, in late 2003 dozens of people came forward to donate a kidney to a professional basketball player known to them only through his sports performances. People may also donate a kidney to no one in particular through a process known as nondirected donation. In nondirected donation, people donate a kidney to the organ allocation system (...)
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