Search results for 'Robert J. Good' (try it on Scholar)

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  1.  4
    J. Robert & S. Whittle (1986). The Developmental Programme - Concept or Muddle?Programmes for Development, Genes, Chromosomes and Computer Models in Developmental Biology. Edited by Alma Swan, HERBERT Macgregor and Robert Ransom.J. Embryol. Exp. Morph. Volume 83 Supplement. The Company of Biologists Ltd, Cambridge, 1984. Pp. 369. �12.00, $23.00. [REVIEW] Bioessays 5 (2):91-92.
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  2.  42
    Robert J. Good (1999). Why Are Chemists 'Turned Off' by Philosophy of Science? Foundations of Chemistry 1 (2):65-95.
    The most immediate reason why chemists are unenthusiastic about the philosophy of science is the historic hostility of important philosophers, to the concept of atoms. (Without atoms, discovery in chemistry would have proceeded with glacial slowness, if at all, in the last 200 years.) Other important reasons include the anti-realist influence of the philosophical dogmas of logical positivism, instrumentalism, of strict empiricism. Though (as has been said) these doctrines have recently gone out of fashion, they are still very influential.A diagram (...)
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  3.  11
    Lyle E. Angene, John J. Carey, Joseph Owens, Robert C. Good & Winfield E. Nagley (1978). Books in Review. International Journal for Philosophy of Religion 9 (4):258-263.
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  4.  7
    Irving J. Good (1983). Good Thinking: The Foundations of Probability and its Applications. Univ Minnesota Pr.
    ... Press for their editorial perspicacity, to the National Institutes of Health for the partial financial support they gave me while I was writing some of the chapters, and to Donald Michie for suggesting the title Good Thinking.
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  5.  13
    I. J. Good (1982). A Good Explanation of an Event is Not Necessarily Corroborated by the Event. Philosophy of Science 49 (2):251-253.
    It is shown by means of a simple example that a good explanation of an event is not necessarily corroborated by the occurrence of that event. It is also shown that this contention follows symbolically if an explanation having higher "explicativity" than another is regarded as better.
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  6. Robert Greville & S. J. (1640). The Nature of Truth, its Union and Unity with the Soule, in a Letter [Ed. By J.S.]. R. Bishop for S. Cartwright.
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  7.  18
    I. J. Good (1962). Errata and Corrigenda for Good and Good. British Journal for the Philosophy of Science 13 (49):88.
  8. I. J. Good (1971). LUCAS, J. R. "The Freedom of the Will". [REVIEW] British Journal for the Philosophy of Science 22:382.
     
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  9.  3
    Michael A. Day (2007). J. Robert Oppenheimer: Good Times–Hard Times. [REVIEW] Metascience 16 (2):267-270.
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  10. I. J. Good (1969). Godel's Theorem is a Red Herring. British Journal for the Philosophy of Science 19 (February):357-8.
  11.  5
    Serge Robert (1981). Essai Sur la Logique des Modalites. Par J.-L. Gardies. Paris: Presses Universitaires de France. 1979. Dialogue 20 (2):378-382.
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  12.  16
    Michael Ruse (2004). The Romantic Conception of Robert J. Richards. Journal of the History of Biology 37 (1):3 - 23.
    In his new book, "The Romantic Conception of Life: Science and Philosophy in the Age of Goethe," Robert J. Richards argues that Charles Darwin's true evolutionary roots lie in the German Romantic biology that flourished around the beginning of the nineteenth century. It is argued that Richards is quite wrong in this claim and that Darwin's roots are in the British society within which he was born, educated, and lived.
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  13. Robert Sokolowski, John J. Drummond & James G. Hart (eds.) (1996). The Truthful and the Good: Essays in Honor of Robert Sokolowski. Kluwer Academic Publishers.
    This book collects essays considering the full range of Robert Sokolowski's philosophical works: his vew of philosophy; his phenomenology of language and his account of the relation between language and being; his phenomenology of moral action; and his phenomenological theology of disclosure.
     
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  14. J. P. Miller (2005). Robert Audi, The Good in the Right: A Theory of Intuition and Intrinsic Value. Philosophy in Review 25 (5):315.
     
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  15.  19
    Bruce H. Weber & John N. Prebble (2006). An Issue of Originality and Priority: The Correspondence and Theories of Oxidative Phosphorylation of Peter Mitchell and Robert J.P. Williams, 1961-1980. [REVIEW] Journal of the History of Biology 39 (1):125-163.
    In the same year, 1961, Peter D. Mitchell and Robert R.J.P. Williams both put forward hypotheses for the mechanism of oxidative phosphorylation in mitochondria and photophosphorylation in chloroplasts. Mitchell's proposal was ultimately adopted and became known as the chemiosmotic theory. Both hypotheses were based on protons and differed markedly from the then prevailing chemical theory originally proposed by E.C. Slater in 1953, which by 1961 was failing to account for a number of experimental observations. Immediately following the publication of (...)
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  16.  19
    Willem B. Drees (2010). Robert J. Russell's Eschatological Theology in the Context of Cosmology. Zygon 45 (1):228-236.
    The main title of Robert J. Russell's Cosmology from Alpha to Omega: The Creative Mutual Interaction of Theology and Science catches the substance of the essays; the subtitle his methodological vision. The mutualis modest as far as the influence from theology on science goes; in no way is Russell curtailing the pursuit of science. Driven by intellectual honesty, he holds that in the end religious convictions will have to stand the test of compatibility with scientific knowledge. And as a (...)
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  17.  1
    Robert J. Richman (1969). The Argument From Evil: ROBERT J. RICHMAN. Religious Studies 4 (2):203-211.
    The traditional problem of evil is set forth, by no means for the first time, in Part X of Hume's Dialogues Concerning Natural Religion in these familiar words: ‘Is [God] willing to prevent evil, but not able? then he is impotent. Is he able, but not willing? then he is malevolent. Is he both able and willing? whence then is evil?’ This formulation of the problem of evil obviously suggests an argument to the effect that the existence of evil in (...)
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  18.  2
    Daniel Morris (2013). American Pragmatism and Democratic Faith by Robert J. Lacey (Review). American Journal of Theology and Philosophy 34 (3):292-295.
    Robert J. Lacey has reservations about both the philosophical roots and the institutional legacy of American participatory democracy. In his combination of political philosophy and intellectual history, Lacey explores several ideas that he takes to be central to participatory democracy in America. Although students of pragmatism may be unsatisfied with some of Lacey’s evaluative conclusions, this book looks at a well-worn topic with new eyes, and offers a fresh interpretation of democratic thought in America. The central event around which (...)
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  19.  1
    Robert J. Fogelin (1976). Robert J. Fogelin 233. In J. P. Cleave & Stephan Körner (eds.), Philosophy of Logic: Papers and Discussions. University of California Press 233.
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  20. Robert J. Cavalier (1980). Ludwig Wittgenstein's Tractatus Logico-Philosophicus a Transcendental Critique of Ethics /by Robert J. Cavalier. --. --. University Press of America, [] 1980.
     
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  21.  71
    Candace Vogler (forthcoming). Some Remarks on Robert Audi's the Good in the Right. In Mark Timmons (ed.), Rationality and the Good. Oxford University Press
    Robert Audi’s The Good in the Right undertakes the magisterial work of reviving the intuitionism of W.D. Ross, rescuing Ross from the overlapping shadows of Henry Sidgwick, G. E. Moore, and, to a lesser extent, H. A. Prichard, marrying Ross to Kant, and so working to produce "a full-scale moral philosophy providing both an account of moral principles and judgments—a metaethical account—and a set of basic moral standards" that might be employed in moral reasoning. The book is magnificent (...)
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  22. James C. Kaufman (2005). Robert J. Sternberg Todd I. Lubart James C. Kaufman Jean E. Pretz. In K. Holyoak & B. Morrison (eds.), The Cambridge Handbook of Thinking and Reasoning. Cambridge Univ Pr 351.
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  23.  21
    Daniel Stoljar (2016). Consciousness and the Limits of Objectivity: The Case for Subjective Physicalism, by Robert J. Howell. Mind 125 (498):608-611.
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  24.  14
    Roland J. Teske (1988). The Origin of the Soul in St. Augustine's Later Works. By Robert J. O'Connell. Modern Schoolman 66 (1):71-77.
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  25.  4
    Timothy J. Lynch (2008). Robert J. Lieber, The American Era: Power and Strategy for the 21st Century, with New Postscript, Cambridge: Cambridge University Press, 2007, 293 Pp., $18.99 Pbk, ISBN: 978-0-521-69738-5, $30.00 Hbk, ISBN: 978-0-521-85737-6. [REVIEW] Japanese Journal of Political Science 9 (2):257-258.
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  26.  8
    W. J. M. Mackenzie (1937). Robert J. Getty: The Lost St. Gall MS. Of Valerius Flaccus. Pp. 33. (Aberdeen University Studies, No. 110.) Aberdeen: University Press, 1934. Paper. [REVIEW] The Classical Review 51 (01):39-40.
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  27.  8
    George J. Seidel (1997). O'Connell, Robert J. Images of Conversion in St. Augustine's Confessions. Review of Metaphysics 50 (3):678-679.
  28.  23
    Peter J. Bowler (1993). A Response to Robert J. Richards, “Ideology and the History of Science”. Biology and Philosophy 8 (1):109-110.
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  29.  23
    J. C. A. Gaskin (2007). A Defence of Hume on Miracles - by Robert J. Fogelin. [REVIEW] Philosophical Books 48 (2):166-168.
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  30.  5
    Robert Kirk (2014). Consciousness and the Limits of Objectivity: The Case for Subjective Physicalism, by Robert J. Howell. Australasian Journal of Philosophy 92 (4):794-797.
  31.  6
    Francis J. Kovach (1975). Robert J. Kreyche. Southwestern Journal of Philosophy 6 (1):149-150.
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  32.  17
    Aaron Smuts (2007). Review: Hitchcock as Philosopher by Yanal, Robert J. [REVIEW] Journal of Aesthetics and Art Criticism 65 (3):339–341.
    In Hitchcock as Philosopher, Robert Yanal argues that not only can we find illustrations of philosophical ideas in Hitchcock's films, but that Hitchcock does philosophy through his movies. This is a bold claim. It would be ambitious to merely assert that there are elements in Hitchcock's movies that can support rich philosophical interpretations. This sets the bar high and forces the interpreter to prove the point by supplying productive readings of the films. But Yanal accepts an even more ambitious (...)
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  33.  4
    J. M. Hinton (1966). Perceiving, Sensing, and Knowing: Readings in the Philosophy of Perception. Edited by Robert J. Swartz. (Doubleday Anchor, New York. 1965. $1.95c.). [REVIEW] Philosophy 41 (158):362-.
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  34. Anthony Skelton (2007). Critical Notice of Robert Audi, The Good in the Right. Canadian Journal of Philosophy 37 (2):305-325.
    Critical notice of Robert Audi's The Good in the Right in which doubts are raised about the epistemological and ethical doctrines it defends. It doubts that an appeal to Kant is a profitable way to defend Rossian normative intuitionism.
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  35.  3
    Christopher Andrew, Richard J. Aldrich, Wesley K. Wark Secret Intelligence & A. Reader (2011). Kevin A. Aho. Heidegger's Neglect of the Body (Albany, NY: SUNY Press, 2009), Xv+ 176 Pp. $65.00 Cloth. Kathleen Ahrens, Ed. Politics, Gender and Conceptual Metaphors (Hampshire, UK: Palgrave Macmillan, 2009), Xii+ 275 Pp. Ł50. 00 Cloth. George A. Akerlof and Robert J. Shiller. Animal Spirits: How Human Psychology Drives. [REVIEW] The European Legacy 16 (2):295-297.
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  36.  7
    J. Rutledge (1964). John Dewey and Self-Realization. By Robert J. Roth, S. J. Prentice-Hall, Inc. Englewood Cliffs, N. J. 1962. Pp. Vii, 144. Paperbound $2.90. [REVIEW] Dialogue 3 (2):210-211.
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  37.  1
    Alan J. Fletcher (1999). James Stokes, Ed., Somerset, 1: The Records; 2: Editorial Apparatus. Including Bath, Ed. Robert J. Alexander.(Records of Early English Drama.) Toronto; Buffalo, NY; and London: University of Toronto Press, 1996. 1: Pp. Xi, 1–448. 2: Pp. V, 449–1140. $175. [REVIEW] Speculum 74 (3):843-845.
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  38. Robert Colodny (1977). Animal Cell Culture and Virology by Robert J. Kuchler. [REVIEW] Isis: A Journal of the History of Science 68:500-500.
     
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  39. J. M. Hinton (1966). SWARTZ, Robert J. .-"Perceiving, Sensing and Knowing: Readings in the Philosophy of Perception". [REVIEW] Philosophy 41:362.
     
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  40.  12
    Dean Moyar (2012). How the Good Obligates in Hegel's Conception ofSittlichkeit: A Response to Robert Stern'sUnderstanding Moral Obligation. Inquiry 55 (6):584-605.
    Abstract In Understanding Moral Obligation: Kant, Hegel, Kierkegaard, Robert Stern argues that Hegel has a social command view of obligation. On this view, there is an element of social command or social sanction that must be added to a judgment of the good in order to bring about an obligation. I argue to the contrary that Hegel's conception of conscience, and thus the individual's role in obligation, is more central to his account than the social dimension. While agreeing (...)
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  41.  2
    A. K. Giri (2011). Sociology as a Quest for a Good Society: A Conversation with Robert Bellah. Journal of Human Values 17 (1):1-22.
    Quest for a good society has a long pedigree in sociological thought and critical reflections. It vibrates with many themes of liberation, morality and justice in classical sociology as pioneered by thinkers such as Marx and Durkheim and themes of decent society and creative society in recent theoretical discourses. The present essay discusses this quest for a good society in contemporary social sciences with a detailed discussion of the work of Robert N. Bellah, the pre-eminent sociologist of (...)
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  42.  3
    Peter Johnson (2006). God in the Marketplace: A Reconsideration of Robert Watts as an Early Critic of J.S. Mill's Utilitarianism. History of Political Thought 27 (3):487-504.
    This article examines the arguments used by Robert Watts, a contemporary of John Stuart Mill, in his criticism of Mill's Utilitarianism. The pamphlet in which Watts expresses his views is a scarce and neglected work. Pioneering studies by J.C. Rees and J.B. Schneewind emphasize the importance of Mill's early critics for historians of nineteenth-century ethics and politial thought. Rees, however, confines his study to the responses to Mill's On Liberty. Schneewind's work is more comprehensive and does mention Watts, but (...)
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  43.  2
    Elizabeth Borgwardt (2008). Site-Specific: The Fractured Humanity of J. Robert Oppenheimer. Modern Intellectual History 5 (3):547-571.
    “God knows,” lamented the physicist Isidor Rabi, “I'm not the simplest person, but compared to Oppenheimer, I'm very, very simple.” J. Robert Oppenheimer played myriad roles in the science and politics of modern America: as a physicist working to establish a synthetic American school uniting theoretical and experimental approaches; as a government functionary and “weaponeer” piloting the development and fine-tuning the deployment of the first atomic bombs; as insider, consultant, and oracle speaking in the name of American science; but (...)
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  44.  37
    Samuel Newlands & Larry M. Jorgensen (eds.) (2009). Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams. Oxford University Press.
    Throughout his philosophical career at Michigan, UCLA, Yale, and Oxford, Robert Merrihew Adams's wide-ranging contributions have deeply shaped the structure of debates in metaphysics, philosophy of religion, history of philosophy, and ethics. Metaphysics and the Good: Themes from the Philosophy of Robert Merrihew Adams provides, for the first time, a collection of original essays by leading philosophers dedicated to exploring many of the facets of Adams's thought, a philosophical outlook that combines Christian theism, neo-Platonism, moral realism, metaphysical (...)
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  45. Vojko Strahovnik (2005). Robert Audi, The Good in the Right: A Theory of Intuition and Intrinsic Value. Croatian Journal of Philosophy 15:583-589.
    A review article: In his recent book The Good in the Right Robert Audi presents one of the most complete contemporary arguments for moral intuitionism. By clearing-out of unnecessary and out-of-date posits and commitments of traditional intuitionist accounts he manages to establish a moderate (and in a sense also minimal) version of intuitionism that can be further developed metaethically (e.g. Kantian intuitionism, value-based intuitionism) as well as normatively (e.g. by varying the list of prima facie duties). Central posits (...)
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  46. Maria Markus (1985). Reviews : Robert J. Brym, Intellectuals and Politics (Controversies in Sociology Series No. 9), George Allen and Unwin, London, 1980. Thesis Eleven 10 (1):264-268.
  47.  44
    G. Stassen (2012). Book Review: Robert J. Schreiter, R. Scott Appleby and Gerard F. Powers (Eds), Peacebuilding: Catholic Theology, Ethics, and Praxis. [REVIEW] Studies in Christian Ethics 25 (1):114-118.
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  48. John Tucker (1969). A Comment on I. J. Good's Note on Richard's Paradox. Mind 78 (310):272.
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  49.  19
    Nick DiChario (2010). Robert J. Sawyer. Philosophy Now 80:43-45.
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  50.  48
    K. Bach (2008). Review: Robert J. Stainton: Words and Thoughts: Subsentences, Ellipsis, and the Philosophy of Language. [REVIEW] Mind 117 (467):739-742.
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