Search results for 'Rosemary Dore' (try it on Scholar)

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  1. Rosemary Dore (2009). Gramscian Thought and Brazilian Education. Educational Philosophy and Theory 41 (6):712-731.score: 240.0
    In the history of Brazilian education, it is only since the 1980s, during the redemocratization of Brazil, that proposals for public education in a socialist perspective have been presented. The past two decades have been marked by a growing interest in Gramscian thought, mainly in the educational field, making possible the elaboration of proposals for public school organization in Brazil. However, intellectuals and pedagogues in Brazil have confused the Gramscian 'unitary school' with what is known in Brazil as the 'polytechnical (...)
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  2. Clement Dore (1983). Rowe on the Cosmological Argument. International Journal for Philosophy of Religion 14 (1):25 - 31.score: 30.0
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  3. Clement Dore (1963). Is Free Will Compatible with Determinism? Philosophical Review 72 (October):500-501.score: 30.0
    If we maintain that free will requires the absence of determinism, Then can we claim to be free without any wants? if we had no wants at all, What sense would there to be talk about free will? the difference between free will and the absence of free will is not that between indeterminism and determinism. Free choice presupposes determinism in that in order to make a choice an individual must have some motive or reason for so doing. The difference (...)
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  4. Andréa Doré (2008). A Fortaleza Eo Navio: Espaços de Reclusão Na Carreira da Índia. Topoi 9 (16):91-116.score: 30.0
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  5. Clement Dore (1989). Abortion, Some Slippery Slope Arguments and Identity Over Time. Philosophical Studies 55 (3):279 - 291.score: 30.0
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  6. Moreno Dore (forthcoming). La riflessione vedica sulla Legge ordinatrice Del cosmo come propedeutica Alla speculazione upanis≥ adica sull'uno. Annali Della Facoltà di Lettere E Filosofia.score: 30.0
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  7. Clement Dore (1962). On the Meaning of 'Could Have'. Analysis 23 (2):41 - 43.score: 30.0
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  8. Clement Dore (1975). Examination of an Ontological Argument. Philosophical Studies 28 (5):345 - 356.score: 30.0
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  9. Clement Dore (1963). More on the Meaning of 'Could Have'. Analysis 24 (2):41 - 43.score: 30.0
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  10. Clement Dore (1994). Book Review: Ermanno Bencivenga Logic and Other Nonsense: The Case of Anselm and His God. [REVIEW] Notre Dame Journal of Formal Logic 35 (3):464-468.score: 30.0
  11. Clement Dore (1993). God and the Burden of Proof. International Studies in Philosophy 25 (3):140-140.score: 30.0
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  12. Clement Dore (1964). Ayer on the Causal Theory of Perception. Mind 73 (290):287-290.score: 30.0
  13. Mohammed Dore (1997). On Playing Fair: Professor Binmore on Game Theory and the Social Contract. Theory and Decision 43 (3):219-239.score: 30.0
    This paper critically reviews Ken Binmore’s non- utilitarian and game theoretic solution to the Arrow problem. Binmore’s solution belongs to the same family as Rawls’ maximin criterion and requires the use of Nash bargaining theory, empathetic preferences, and results in evolutionary game theory. Harsanyi has earlier presented a solution that relies on utilitarianism, which requires some exogenous valuation criterion and is therefore incompatible with liberalism. Binmore’s rigorous demonstration of the maximin principle for the first time presents a real alternative to (...)
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  14. Mohammed H. I. Dore & J. Barkley Rosser, Do Nonlinear Dynamics in Economics Amount to a Kuhnian Paradigm Shift?score: 30.0
    Much empirical analysis and econometric work recognizes that there are nonlinearities, regime shifts or structural breaks, asymmetric adjustment costs, irreversibilities and lagged dependencies. Hence, empirical work has already transcended neoclassical economics. Some progress has also been made in modeling endogenously generated cyclical growth and fluctuations. All this is inconsistent with neoclassical general equilibrium. Hence there is growing evidence of Kuhnian anomalies. It therefore follows that there is a Kuhnian crisis in economics and further research in nonlinear dynamics and complexity can (...)
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  15. Clement Dore (1990). More on the Possibility of God. Faith and Philosophy 7 (3):340-343.score: 30.0
    In this paper, I draw a distinction between two kinds of impossibility and maintain that one is entitled to suppose that they do not obtain, in the absence of a reason to think that they do. I claim that there is no reason to think that the first kind obtains with respect to God and that, though there are nonnegligible arguments that the second kind does, my argument for the possibility of God, which appeared in an earlier volume of this (...)
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  16. Stephen Crites, Findley B. Edge, C. Stephen Evans, S. Daniel Breslauer, Frederick Sontag, Clement Dore, John W. Elrod, John Sallis, Henry W. Smorynski & Louis P. Pojman (1981). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 12 (3):179-191.score: 30.0
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  17. Clement Dore (1970). An Examination of the "Soul-Making" Theodicy. American Philosophical Quarterly 7 (2):119 - 130.score: 30.0
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  18. Clement Dore (1965). Seeming to See. American Philosophical Quarterly 2 (October):312-318.score: 30.0
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  19. Clement Dore (1986). A Reply to Professor Rowe. Faith and Philosophy 3 (3):314-318.score: 30.0
    In this paper I try to show that three of William L. Rowe’s criticisms of my book, Theism, are much less than conclusive.(1) Rowe agrees that I have established, via my defense of Descartes’s Meditation Five argument for God’s existence, that God is not a non-existing being. He denies, however, that it follows that God is an existing being. In reply, I reject the thesis that something might be neither an existing nor a non-existing object.(2) Rowe maintains that the impossibility (...)
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  20. Mohammed H. I. Dore (1996). The Problem of Valuation in Neoclassical Environmental Economics. Environmental Ethics 18 (1):65-70.score: 30.0
    In this paper I argue that the criterion of valuation in neoclassical economics is flawed because it is not an invariant measure of value. It is invariant only when unrealistically restrictive conditions are imposed on the class of admissible utility functions, which in fact makes it a special case. The only sensible alternative is to turn to classical value theory based on real sacrifices or opportunity costs.
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  21. Clement Dore (1991). The Ocean of Truth. Faith and Philosophy 8 (2):256-258.score: 30.0
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  22. Clement Dore (1982). Agnosticism. Religious Studies 18 (4):503 - 507.score: 30.0
    People who are agnostics, rather than theists or atheists, frequently defend the claim that their position is more rational than either theism or atheism in the following manner: It looks [they say] as though there is some reason to believe that God exists ; but it also looks as though there is evidence that God does not exist ; and whenever there is evidence that a given proposition, p , is true and also evidence that it is false, the most (...)
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  23. Clement Dore (1970). On a Recent Discussion of If's and Can's. Philosophical Studies 21 (1-2):33 - 37.score: 30.0
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  24. Clement Dore (1971). Plantinga on the Free Will Defense. Review of Metaphysics 24 (4):690 - 706.score: 30.0
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  25. Clement Dore (1984). Reply to Professor Baker. International Journal for Philosophy of Religion 16 (3):251 - 255.score: 30.0
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  26. Clement Dore (1986). Evil and a Good God. Faith and Philosophy 3 (2):220-222.score: 30.0
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  27. F. J. Dore (1941). Medicine and Human Welfare. Thought: A Journal of Philosophy 16 (3):576-577.score: 30.0
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  28. Francis J. Dore (1932). The Case Against Birth Control. Thought: A Journal of Philosophy 6 (4):685-691.score: 30.0
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  29. Clement Dore (1984). Does Suffering Serve Valuable Ends? Philosophy and Phenomenological Research 45 (1):103-110.score: 30.0
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  30. Clement Dore (2014). The Argument From Apparent Design. Think 13 (37):85-94.score: 30.0
    I point out that, though animal bodies and their parts are not sufficiently similar to the products of conscious design to warrant an inference to a supernatural designer of the former things, the proponent of the design argument would be on firmer ground were he to base his inference on the more specific resemblance of well-functioning human eyes and brains to well-functioning cameras and computers. Though I argue that Darwin has not refuted the design argument, I conclude that the design (...)
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  31. F. J. Dore (1938). An Analysis of the De Generatione Animalium of William Harvey. Thought: A Journal of Philosophy 13 (2):327-328.score: 30.0
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  32. Clement Dore (1964). On a Theory of the Justification of Ethical Principles. Philosophical Studies 15 (6):81 - 85.score: 30.0
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  33. Clement Dore (1966). On Being Able to Do Otherwise. Philosophical Quarterly 16 (63):137-145.score: 30.0
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  34. F. J. Dore (1932). In Defence of Purity. Thought: A Journal of Philosophy 7 (2):325-327.score: 30.0
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  35. Clement Dore (1984). The Possibility of God. Faith and Philosophy 1 (3):303-315.score: 30.0
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  36. Francis J. Dore (1941). A Surgeon Reflects. Thought: A Journal of Philosophy 16 (2):370-371.score: 30.0
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  37. D. Terence Langendoen, Nancy Kalish-Landon & John Dore (1973). Dative Questions: A Study in the Relation of Acceptability to Grammaticality of an English Sentence Type. Cognition 2 (4):451-478.score: 30.0
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  38. François Y. Doré (1991). A Neo-Piagetian Theory Can Contribute to Comparative Studies of Cognitive Development. Behavioral and Brain Sciences 14 (2):368-370.score: 30.0
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  39. Clement Dore (2013). Death. Think 12 (35):101-108.score: 30.0
    In the final chapter of his book, The View from Nowhere , the American philosopher, Thomas Nagel, writes as follows about death: We do not regard the period before we were born in the same way we regard the prospect of death, yet most of the things that can be said about death are equally true of the former. Lucretius thought this showed that it was a mistake to regard death as an evil. But I believe it is an example (...)
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  40. F. J. Dore (1939). Embryonic Development and Induction. Thought: A Journal of Philosophy 14 (3):510-511.score: 30.0
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  41. Clement Dore (1972). Ethical Supernaturalism and the Problem of Evil. Religious Studies 8 (2):97 - 113.score: 30.0
    Consider the following argument for the non-existence of God: Some men are morally reprehensible for failing to perform certain actions, e.g. actions of abolishing suffering which is destructive of character. Concentrate, for simplicity, just on actions of this latter sort. If there is an omnipotent and omniscient being, then he, too, fails to perform actions of this sort, and, hence, he is also morally reprehensible unless some such difference obtains between him and the men mentioned in as his being unable (...)
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  42. Mgr Joseph Doré (2010). La portée révélatrice des miracles de Jésus. Recherches de Science Religieuse 4 (4):559-579.score: 30.0
    Une première partie se donne pour tâche de faire apparaître que, loin de tout miser sur le caractère extra-ordinaire et merveilleux des « miracles » de Jésus, les récits évangéliques frappent plutôt par la « réserve » et la « discrétion » avec lesquelles ils rapportent ces actions étonnantes.Il est alors en un second temps possible, en référence à la Résurrection du même Jésus, de préciser non seulement en quoi lesdits miracles peuvent être tenus pour révélateurs de Dieu, mais plus (...)
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  43. Clement Dore (1991). Stephen T. Davis, Ed., Death and After-Life Reviewed By. Philosophy in Review 11 (3):170-172.score: 30.0
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  44. Clement Dore (1984). The Concept of God. Faith and Philosophy 1 (4):447-449.score: 30.0
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  45. F. J. Dore (1939). The Fight for Life. Thought: A Journal of Philosophy 14 (3):516-517.score: 30.0
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  46. F. J. Dore (1938). The Future of Marriage in Western Civilization. Thought: A Journal of Philosophy 13 (4):660-661.score: 30.0
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  47. Clement Dore (1974). Do Theodicists Mean What They Say? Philosophy 49 (190):357 - 374.score: 30.0
    Many theodicists have maintained that God is justified in permitting suffering on the ground that His doing so is a necessary condition of the realization of certain intrinsically valuable ends which the suffering serves and whose value outweighs the suffering which occasions them. Examples of ends which are frequently cited in this connection are freely chosen actions in accordance with stringent obligations to be charitable and steadfast. To say that the value of these ends outweighs the suffering which gives rise (...)
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  48. Clement Dore (1976). Do Theists Need to Solve the Problem of Evil? Religious Studies 12 (3):383 - 389.score: 30.0
    The problem of evil may be characterized as the problem of how precisely to specify a property, P , about which it is possible for a morally sensitive man to believe that a person who possesses it would be morally justified on that account in not preventing instances of intense innocent suffering and it is neither impossible nor unlikely that if there is an omnipotent and omniscient being, he possesses it. Atheists have typically claimed that P cannot be precisely specified. (...)
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