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S. F. Parsons [13]S. Parsons [8]Susan Frank Parsons [8]Simon Parsons [7]
Susan F. Parsons [6]Susan Parsons [5]Stephen D. Parsons [3]Sarah Parsons [2]

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Profile: Scott Parsons (Columbia University)
  1.  15
    Peter McBurney & Simon Parsons (2002). Games That Agents Play: A Formal Framework for Dialogues Between Autonomous Agents. [REVIEW] Journal of Logic, Language and Information 11 (3):315-334.
    We present a logic-based formalism for modeling ofdialogues between intelligent and autonomous software agents,building on a theory of abstract dialogue games which we present.The formalism enables representation of complex dialogues assequences of moves in a combination of dialogue games, and allowsdialogues to be embedded inside one another. The formalism iscomputational and its modular nature enables different types ofdialogues to be represented.
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  2.  82
    S. Parsons (1995). Feminist Ethics After Modernity: Towards an Appropriate Universalism. Studies in Christian Ethics 8 (1):77-94.
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  3. S. Parsons (1990). A Response To Walter Moberly. Studies in Christian Ethics 3 (1):30-32.
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  4.  33
    S. F. Parsons (2000). Redeeming Media: The Promise and the Pretext of Advertising. Studies in Christian Ethics 13 (1):49-65.
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  5.  60
    S. F. Parsons (2005). Book Review: Aquinas, Feminism and the Common Good. [REVIEW] Studies in Christian Ethics 18 (2):113-115.
  6.  70
    S. F. Parsons (2000). Book Reviews : Feminist Ethics and Natural Law: The End of the Anathemas, by Christina L. H. Traina. Washington, DC: Georgetown University Press, 1999. 389 Pp. Pb. 19.95. ISBN 0-87840-727-. [REVIEW] Studies in Christian Ethics 13 (2):125-127.
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  7.  56
    S. Parsons (1991). Feminist Reflections On Embodiment and Sexuality. Studies in Christian Ethics 4 (2):16-28.
  8.  1
    Susan Parsons (2016). The Strange Work of Dying. Studies in Christian Ethics 29 (3):308-314.
    This article examines the strange and special character of the work of dying manifest in Christian faith. As a discipline of thinking, ethics arises in response to the transience of life as a way of securing the future, both lending its support to technological interventions and at the same time prompting a new kind of question concerning ‘for what’ something should be done. Christian faith arising from the death and resurrection of the Son of God lives from out of another (...)
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  9.  11
    Susan Frank Parsons (1996). Feminism and Christian Ethics. Cambridge University Press.
    Feminists are aware of the diversity of thinking within their own tradition, and of the different approaches to moral questions in which that is manifest. This book describes and analyses that diversity by distinguishing three distinct paradigms of moral reasoning to be found within feminism. Using the writings of feminists, the major strengths and weaknesses of each theory are considered, so that creative dialogue between them can be encouraged. Three common themes are drawn out - which are also on the (...)
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  10.  7
    S. Parsons, P. J. Barker & A. E. Armstrong (2001). The Teaching of Health Care Ethics to Students of Nursing in the UK: A Pilot Study. Nursing Ethics 8 (1):45-56.
    Senior lecturers/lecturers in mental health nursing (11 in round one, nine in round two, and eight in the final round) participated in a three-round Delphi study into the teaching of health care ethics (HCE) to students of nursing. The participants were drawn from six (round one) and four (round three) UK universities. Information was gathered on the organization, methods used and content of HCE modules. Questionnaire responses were transcribed and the content analysed for patterns of interest and areas of convergence (...)
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  11.  20
    William Rehg, Peter McBurney & Simon Parsons (2004). Computer Decision-Support Systems for Public Argumentation: Assessing Deliberative Legitimacy. [REVIEW] AI and Society 19 (3):203-228.
    Recent proposals for computer-assisted argumentation have drawn on dialectical models of argumentation. When used to assist public policy planning, such systems also raise questions of political legitimacy. Drawing on deliberative democratic theory, we elaborate normative criteria for deliberative legitimacy and illustrate their use for assessing two argumentation systems. Full assessment of such systems requires experiments in which system designers draw on expertise from the social sciences and enter into the policy deliberation itself at the level of participants.
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  12. David Hitchcock, Peter Mcburney & Simon Parsons, A Framework for Deliberation Dialogues.
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  13. Susan Frank Parsons (2001). The Ethics of Gender. Blackwell Publishers.
    On ethics and gender -- Feminism as an ethics of gender -- Is ethics a man's subject? -- The matter of bodies -- The subject of language -- The power of agency -- Engendering ethics -- Conceiving of difference -- Subjected in hope -- For love of God.
     
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  14.  6
    Peter McBurney & Simon Parsons (2001). Dialogue Games in Multi-Agent Systems. Informal Logic 22 (3).
    Formal dialogue games have been studied in philosophy since at least the time of Aristotle. Recently they have been applied in various contexts in computer science and artificial intelligence, particularly as the basis for interaction between autonomous software agents. We review these applications and discuss the many open research questions and challenges at this exciting interface between philosophy and computer science.
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  15.  10
    Susan Frank Parsons (2004). To Be or Not to Be: Gender and Ontology. Heythrop Journal 45 (3):327–343.
  16.  16
    Stephen D. Parsons (1997). Mises, the A Priori, and the Foundations of Economics: A Qualified Defence. Economics and Philosophy 13 (2):175-196.
    In a recent paper, Pierluigi Barrotta argues that Mises ‘ended up by defending an epistemological tenet very far from Kant's’ , concluding that ‘Mises's apriorism cannot be vindicated through Kant's epistemology’ . In contrast, I shall argue that certain of Mises's arguments can be reconstructed in Kantian terms, and thus the distance between Mises and Kant is not as extreme as Barrotta's argument may appear to suggest. Specifically, I shall argue that Mises, like Kant, seeks to establish the a priori (...)
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  17.  12
    Peter McBurney & Simon Parsons (2007). Retraction and Revocation in Agent Deliberation Dialogs. Argumentation 21 (3):269-289.
    We present a generic denotational semantic framework for protocols for dialogs between rational and autonomous agents over action which allows for retraction and revocation of proposals for action. The semantic framework views participants in a deliberation dialog as jointly and incrementally manipulating the contents of shared spaces of action-intention tokens. The framework extends prior work by decoupling the identity of an agent who first articulates a proposal for action from the identity of any agent then empowered to retract or revoke (...)
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  18.  5
    Simon Parsons, Katie Atkinson, Zimi Li, Peter McBurney, Elizabeth Sklar, Munindar Singh, Karen Haigh, Karl Levitt & Jeff Rowe (2014). Argument Schemes for Reasoning About Trust. Argument and Computation 5 (2-3):160-190.
    Trust is a natural mechanism by which an autonomous party, an agent, can deal with the inherent uncertainty regarding the behaviours of other parties and the uncertainty in the information it shares with those parties. Trust is thus crucial in any decentralised system. This paper builds on recent efforts to use argumentation to reason about trust. Specifically, a set of schemes is provided, and abstract patterns of reasoning that apply in multiple situations geared towards trust. Schemes are described in which (...)
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  19.  31
    Susan F. Parsons (2001). Conceiving of God: Theological Arguments and Motives in Feminist Ethics. [REVIEW] Ethical Theory and Moral Practice 4 (4):365-382.
    This paper offers a critical investigation of the theological assumptions that lie within three forms of modern feminist ethics, with a view to challenging feminist ethics to enter the new theological possibilities opened up in postmodernity for the conceiving of god. The first part of the paper considers the conceiving of god in modern feminisms, in which theology becomes ethics. The consequences of this development are considered. The second part of the paper investigates the turn into postmodernity which hears the (...)
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  20.  20
    Susan F. Parsons (2003). St Catherine of Siena's Theology of Eucharist. Heythrop Journal 44 (4):456–467.
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  21.  4
    S. J. Parsons (2002). Present Self-Represented Futures of Value Are a Reason for the Wrongness of Killing. Journal of Medical Ethics 28 (3):196-197.
    In Marquis's recent paper he has not satisfactorily shown that killing does not adversely affect the victim's present self-represented desires for their future. Marquis is correct in believing life and death are distinct, but living and dying are not. In fact, to use a well-known saying, “the second we are born we start to die”. During the process of dying, whether it be long as in over our lifetime or short as in as we are being killed, there comes a (...)
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  22.  3
    Susan Frank Parsons (2009). Usus Gratiae: How Am I to Hear the Sermon on the Mount? Studies in Christian Ethics 22 (1):7-20.
    What the moral theologian has to teach concerning the Sermon on the Mount depends fundamentally on how these words of the Lord are heard. With hearing comes understanding, and because this Sermon is considered in the tradition to be a kind of interpretative key to any understanding of the Christian life as such, the way one hears what is being said is critical to the formation and practices of faith in the believer. In an age determined by nihilism, this hearing (...)
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  23.  3
    Susan F. Parsons (1988). The Intersection of Feminism and Theological Ethics: A Philosophical Approach. Modern Theology 4 (3):251-266.
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  24.  1
    P. Mcburney & S. Parsons (2001). Dialectical Argumentation for Reasoning About Chemical Carcinogenicity. Logic Journal of the IGPL 9 (2):175-188.
    We aim to build intelligent systems which can reason autonomously about the carcinogenicity of chemicals. Scientific debates in this area draw on evidence from multiple, and often conflicting sources, both theoretical and experimental, and participants use various modes of inferential reasoning. In seeking to automate such reasoning, we have first articulated precisely the multiple modes of inference used when an assertion of human carcinogenicity is made from experimental animal evidence. Because such inferences are often contested, scientific debate in this domain (...)
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  25.  5
    S. F. Parsons (2009). Usus Gratiae: How Am I to Hear the Sermon on the Mount? Studies in Christian Ethics 22 (1):7-20.
    What the moral theologian has to teach concerning the Sermon on the Mount depends fundamentally on how these words of the Lord are heard. With hearing comes understanding, and because this Sermon is considered in the tradition to be a kind of interpretative key to any understanding of the Christian life as such, the way one hears what is being said is critical to the formation and practices of faith in the believer. In an age determined by nihilism, this hearing (...)
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  26.  2
    Sayward Parsons (2005). Walk a Mile in Their Shoes: A Day in the Life of Professional Educators. In Wendy J. Glenn, David M. Moss & Richard Lewis Schwab (eds.), Portrait of a Profession: Teaching and Teachers in the 21st Century. Praeger 85.
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  27. Sara E. Parsons (1916). Nursing Problems and Obligations. Garland Pub..
     
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  28.  3
    Susan Parsons (1986). Feminism and Moral Reasoning. Australasian Journal of Philosophy 64 (sup1):75-90.
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  29.  4
    Stephen D. Parsons (1992). Explaining Technology and Society the Problem of Nature in Habermas. Philosophy of the Social Sciences 22 (2):218-230.
  30.  2
    S. F. Parsons (2012). The Practice of Christian Ethics: Mindfulness and Faith. Studies in Christian Ethics 25 (4):442-453.
    The central thrust of this article is to prompt new consideration of how faith and reason are understood to be at work in the discipline of theological ethics. To bring into question contemporary assumptions, a close reading of Aristotle is undertaken to illuminate his understanding of phronesis as a uniquely self-involving way of thinking that is transformative of the thinker. Phronesis, which may be translated as mindfulness, is shown to distinguish what is essential to ethical thinking. This philosophical preparation may (...)
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  31.  2
    S. F. Parsons (2003). The Truth of Ethics. Studies in Christian Ethics 16 (2):52-63.
    As the signs of the highest expectations of the world’s economy come crashing down around us and the dust settles on a sorrowing humanity led foolishly towards war as its only and immediate prospect, ethical thinking is called upon to hold open the way for us to find the truth by which we are to live, and to do so with intellectual acuity and pastoral sensitivity. What might this way be? This paper is written as a preliminary exploration of the (...)
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  32. Valentina Focaroli, Fabrizio Taffoni, Shelby M. Parsons, Flavio Keller & Jana M. Iverson (2016). Performance of Motor Sequences in Children at Heightened Vs. Low Risk for ASD: A Longitudinal Study From 18 to 36 Months of Age. [REVIEW] Frontiers in Psychology 7.
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  33. Laurence Paul Hemming & Susan Frank Parsons (eds.) (2002). Restoring Faith in Reason: With a New Translation of the Encyclical Letter, Faith and Reason of Pope John Paul Ii: Together with a Commentary and Discussion. University of Notre Dame.
     
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  34. Laurence Paul Hemming & Susan Frank Parsons (eds.) (2007). Redeeming Truth: Considering Faith and Reason. University of Notre Dame Press.
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  35. Susan Frank Parsons (2003). Being Brought to Light. New Blackfriars 84 (987):250-255.
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  36. Susan F. Parsons (2004). Being Interpreted by Love. New Blackfriars 85 (995):33-43.
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  37. Susan F. Parsons (2006). Creed and Culture: Jesuit Studies on Pope John Paul II Edited by Joseph W. Koterski Sj and John J. Conley Sj, Saint Joseph's University Press, Philadelphia Pa, 2004, Pp. XI + 256, $35 Hbk. [REVIEW] New Blackfriars 87 (1009):330-331.
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  38. S. F. Parsons (2005). DeCrane, Aquinas, Feminism and the Common Good. Studies in Christian Ethics 18 (2):113.
     
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  39. Susan F. Parsons (2006). Faith and Reason: Friends or Foes in the New Millennium? Edited by Anthony Fisher Op and Hayden Ramsay, Atf Press, Adelaide, 2004, Pp. XXIV + 384, $32 Pbk. [REVIEW] New Blackfriars 87 (1008):202-203.
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  40. Susan Parsons (1987). Feminism and the Logic of Morality: A Consideration of Alternatives. Radical Philosophy 47:2.
  41. Susan Parsons (2004). God's Mother, Eve's Advocate. Eve's Pilgrimage: A Woman's Quest for the City of God. New Blackfriars 85 (996):262-264.
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  42. Sarah Parsons (2013). Overcoming Exclusion: Social Justice Through Education. British Journal of Educational Studies 61 (4):497-499.
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  43. Susan Parsons (2002). Paradise and the Groundlessness of Ethics. New Blackfriars 83 (971):16-29.
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  44. Willaim Rheg, Peter Mcburney & Simon Parsons, Computer Decision-Support Systems for Public Argumentation: Criteria for Assessment.
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