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Samuel C. Wheeler [27]S. Wheeler [8]Stephen Wheeler [4]Stephen M. Wheeler [4]
Sally Wheeler [3]Stanton Wheeler [2]Sondra E. Wheeler [2]S. E. Wheeler [2]

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Profile: Samuel C. Wheeler III (University of Connecticut)
  1.  72
    Sondra Wheeler (2011). Book Review: Brent Waters, This Moral Flesh: Incarnation and Bioethics (Grand Rapids, MI: Brazos Press, 2009). 205 Pp. $21.99/£12.99 (Pb), ISBN 978-1-58743-251-4. [REVIEW] Studies in Christian Ethics 24 (2):266-268.
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  2. Samuel C. Wheeler (2000). Deconstruction as Analytic Philosophy. Stanford University Press.
    In this collection of essays Samuel Wheeler discusses Derrida and other deconstructive thinkers from the perspective of an analytic philosopher, treating deconstruction as philosophy, looking for and analyzing its arguments. The essays focus on the theory of meaning, truth, interpretation, metaphor, and the relationship of language to the world. Wheeler links the thought of Derrida to that of Davidson and argues for close affinities among Derrida, Quine, de Man, and Wittgenstein, in that they deny the possibility of meanings as self-interpreting (...)
     
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  3.  35
    Samuel C. Wheeler (1979). On That Which is Not. Synthese 41 (2):155 - 173.
  4.  39
    Samuel C. Wheeler (1997). Reparations Reconstructed. American Philosophical Quarterly 34 (3):301-318.
    This essay argues that reparations for wrongs by one's ancestors can be justified. Differential benefits to those descended from victims of one's ancestors is discrimination which can be justified by one's right to be partial to one's ancestors, doing what they, with clearer thinking, would have done--namely compensating their victims. So, while there is no obligation to discriminate, one has a right to, in virtue of one's partiality towards one's ancestors.
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  5.  10
    Samuel C. Wheeler (1999). Arms as Insurance. Public Affairs Quarterly 13 (2):111-129.
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  6.  4
    Samuel C. Wheeler (2015). Introduction to Metaphysics. The European Legacy 20 (1):100-101.
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  7.  10
    Samuel C. Wheeler (1997). Self-Defense: Rights and Coerced Risk-Acceptance. Public Affairs Quarterly 11 (4):431-443.
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  8. Samuel C. Wheeler (1972). Attributives and Their Modifiers. Noûs 6 (4):310-334.
     
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  9.  1
    Cynthia B. Cohen, Sondra E. Wheeler & David A. Scott (2001). Walking a Fine Line: Physician Inquiries Into Patients' Religious and Spiritual Beliefs. Hastings Center Report 31 (5):29-39.
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  10.  5
    Cynthia B. Cohen, Sondra E. Wheeler, David A. Scott, Barbara Springer Edwards & Patricia Lusk (2000). Prayer as Therapy: A Challenge to Both Religious Belief and Professional Ethics. Hastings Center Report 30 (3):40-47.
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  11.  7
    Samuel C. Wheeler (1975). Reference and Vagueness. Synthese 30 (3-4):367--80.
  12.  42
    Samuel C. Wheeler (2001). Gun Violence and Fundamental Rights. Criminal Justice Ethics 20 (1):19-24.
  13.  11
    Samuel C. Wheeler (1986). The Extension of Deconstruction. The Monist 69 (1):3-21.
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  14.  8
    Samuel C. Wheeler (1983). Megarian Paradoxes as Eleatic Arguments. American Philosophical Quarterly 20 (3):287-295.
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  15.  36
    Samuel C. Wheeler (2011). Analytical Vs. Continental Philosophy: Bridging the Gap. The European Legacy 15 (7):897-900.
  16. Samuel C. Wheeler (1974). Inference and the Logical "Ought". Noûs 8 (3):233-258.
     
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  17.  6
    Samuel C. Wheeler (1978). Quantification in English. Philosophia 8 (1):31-42.
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  18.  2
    Samuel C. Wheeler (1999). Derrida's Differance and Plato's Different. Philosophy and Phenomenological Research 59 (4):999-1013.
    This essay shows that Derrida’s discussion of “Differance,” is remarkably parallel to Plato’s discussion of Difference in the Parmenides. Plato’s presentation of “Parmenides’” discussion of generation from a One which Is is a version of Derrida’s preconceptual spacing. Derrida’s implicit reference to Plato both interprets Plato and explains the obscure features of “Differance.” Derrida’s paradoxical remarks about Differance are very like what Plato implies about Difference.Derrida’s Differance addresses the puzzle that concepts are required to construct the beings in a plurality (...)
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  19. Samual C. Wheeler (1980). Natural Property Rights as Body Rights. Noûs 14 (2):171-193.
     
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  20.  11
    William E. Tolhurst & Samuel C. Wheeler (1979). On Textual Individuation. Philosophical Studies 35 (2):187 - 197.
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  21.  4
    Stephen M. Wheeler (1995). Imago Mundi: Another View of the Creation in Ovid's Metamorphoses. American Journal of Philology 116 (1):95-121.
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  22.  16
    Samuel Wheeler (2004). Review of C. G. Prado (Ed.), A House Divided: Comparing Analytic and Continental Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2004 (6).
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  23.  1
    Samuel C. Wheeler (1987). Moral Relativity" by David Wong. [REVIEW] Philosophy and Phenomenological Research 47 (4):664.
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  24.  5
    Immy Holloway & Stephanie Wheeler (1995). Ethical Issues in Qualitative Nursing Research. Nursing Ethics 2 (3):223-232.
    This article is concerned with ethical issues that have to be considered when under taking qualitative research. Some of the issues - such as informed consent, the dignity and privacy of the research subjects, voluntary participation and protection from harm - are the same as in other types of research and have their basis in moral and ethical principles. Qualitative research, however, generates specific ethical problems because of the close relationship that researchers form with participants. Qualitative research with patients is (...)
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  25.  8
    Samuel C. Wheeler (2012). Essay on Transcendental Philosophy. By Salomon Maimon. Translated by Nick Midgley, Henry Somers-Hall, Alastair Welchman, and Merten Reglitz. The European Legacy 17 (4):570 - 571.
    The European Legacy, Volume 17, Issue 4, Page 570-571, July 2012.
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  26. Samuel C. Wheeler (1984). The Conclusion of the Theaetetus. History of Philosophy Quarterly 1 (4):355-367.
     
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  27.  9
    John G. Troyer & Samuel C. Wheeler (1974). Preface. Synthese 27 (3-4):307-307.
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  28.  8
    S. Wheeler (2003). Real Conditionals. Australasian Journal of Philosophy 81 (1):138 – 140.
    Book Information Real Conditionals. By William Lycan. Clarendon Press. Oxford. 2001. Pp. 234. Hardback, £25.
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  29.  5
    Stephen Wheeler (2009). Nomen Omen (J.) Booth, (R.) Maltby (Edd.) What's in a Name? The Significance of Proper Names in Classical Latin Literature. Pp. X + 196, Ills. Swansea: The Classical Press of Wales, 2006. Cased, £45. ISBN: 978-1-905125-09-. [REVIEW] The Classical Review 59 (02):455-.
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  30.  4
    Stephen M. Wheeler (1995). Ovid's Use of Lucretius in Metamorphoses 1.67–8. Classical Quarterly 45 (01):200-.
    Here Ovid treats the demiurge's disposition of weightless aether over the other elements. This section of the cosmogony follows one that is devoted to the sphere of aer where the creator settles the turbulent winds and other threatening meteorological phenomena. Recently Denis Feeney has suggested that Ovid's demiurge ‘does not act in a very epic manner’ by placing weightless aether on top of the winds. He argues: ‘The oddness of the control is caught in a moment of comparison with Vergil's (...)
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  31.  1
    S. Wheeler (1979). Critical Theory of the Family. Télos 1979 (40):207-213.
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  32.  1
    Samuel C. Wheeler (2003). Language and Literature. In Kirk Ludwig (ed.), Donald Davidson. Cambridge University Press 183--206.
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  33.  1
    Stephen Michael Wheeler (1999). Ovid's Metamorphoses. Books 1-5. American Journal of Philology 120 (1):170-173.
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  34.  1
    Stephen M. Wheeler (1993). Lost Voices: Vergil, Aeneid 12.718–19. Classical Quarterly 43 (02):451-.
    Here, in the middle of the well-known simile that depicts Aeneas and Turnus as bulls fighting for territory and a herd , Vergil registers the reactions of the onlookers. Commentators and lexicographers disagree about what the heifers are doing, interpreting ‘mussant’ in different ways. Servius glosses the verb as ‘dubitant’. By contrast, Heyne offers the paraphrase ‘anxii expectant’, responding to the theme of fear in the two preceding cola: cf. ‘pavidi’ and ‘metu’. Forbiger's explanatory ‘tacite expectant’ stresses rather the note (...)
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  35.  2
    Stephen M. Wheeler (1999). Nothing to Do With Caesar? R. Granobs: Studien Zur Darstellung Römischer Geschichte in Ovids 'Metamorphosen' . Pp. 174. Frankfurt Am Main, Etc.: Peter Lang, 1997. ISBN: 3-631-31953-. [REVIEW] The Classical Review 49 (01):62-.
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  36.  2
    S. Wheeler (2005). Contemporary Ethics From an Ambiguous Past. Christian Bioethics 11 (1):69-76.
    Kaveny recommends models drawn from the Gospel of John and the practices of the early church for modern Christians in their response to older women and their health needs. She draws upon a historical reconstruction of the early Christian Order of Widows to propose a normative standard of care for elderly women, one that attends seriously to their bodily needs but also to their needs for inclusion and engagement in the social and vocational world both as givers and recipients of (...)
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  37.  1
    Stanton Wheeler (1997). Review Essay / Sentencing Matters. Criminal Justice Ethics 16 (2):46-51.
    Michael Tonry, Sentencing Matters (New York: Oxford University Press, 1996, 240pp.
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  38. Andrew Ahlgren & Soren Wheeler (2002). Mapping the Steps Toward Basic Understanding of Scientific Inquiry. Science and Education 11 (3):217-230.
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  39. Peter L. Berger, Thomas Luckman, Robert Blauner, Herbert Block, Melvin Prince, Orville G. Brim, Stanton Wheeler, John Nixon Brooks, Henry Bugbee Jr & J. F. T. Bugental (1972). 126 Carolyn Gratton. Humanitas 66:125.
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  40. C. B. Cohen, S. E. Wheeler & D. A. Scott (2000). Prayer is Therapy-Cynthia B. Cohen, Sondra E. Wheeler, and David A. Scott Reply. Hastings Center Report 30 (6):5-5.
     
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  41. C. B. Cohen, D. A. Scott & S. E. Wheeler (2002). Walking a Fine Line-Reply. Hastings Center Report 32 (1):7-7.
     
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  42.  10
    Hazel G. Genn, Sally Wheeler & Martin Partington (2006). Law in the Real World : Improving Our Understanding of How Law Works: Final Report and Recommendations. Nuffield Foundation.
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  43. J. Walker, I. Holloway & S. Wheeler (2005). Guidelines for Ethical Review of Qualitative Research. Research Ethics 1 (3):90-96.
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  44. S. L. Wheeler (2003). An Analysis of the Association for Computing Machinery Code of Ethics. Acm Sigcas Computers and Society 33 (3):2.
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  45. Stephen Wheeler (forthcoming). A BODY TO REMEMBER. M.T. Dinter Anatomizing Civil War. Studies in Lucan's Epic Technique. Pp. X + 186. Ann Arbor: The University of Michigan Press, 2012. Cased, US$65. ISBN: 978-0-472-11850-2. [REVIEW] The Classical Review:1-3.
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  46. S. Wheeler (1995). Book Reviews : Tschudin V Ed 1994: Ethics: Education and Research. London: Scutari Press. 142pp. 12.99 . ISBN 1 873853 11 4. [REVIEW] Nursing Ethics 2 (3):266-267.
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  47. Sally Wheeler (2010). Contracts and Corporations. In Peter Cane & Herbert M. Kritzer (eds.), The Oxford Handbook of Empirical Legal Research. Oxford University Press 125.
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  48. S. Wheeler (2005). Christians and Family. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oxford University Press 343--359.
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  49. Samuel Wheeler (2000). Deconstruction as Analytic Philosophy. Stanford University Press.
    In this collection of essays Samuel Wheeler discusses Derrida and other “deconstructive” thinkers from the perspective of an analytic philosopher willing to treat deconstruction as philosophy, taking it seriously enough to look for and analyze its arguments. The essays focus on the theory of meaning, truth, interpretation, metaphor, and the relationship of language to the world. Wheeler links the thought of Derrida to that of Davidson and argues for close affinities among Derrida, Quine, de Man, and Wittgenstein. He also demonstrates (...)
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  50. Samuel C. Wheeler (2013). Neo-Davidsonian Metaphysics: From the True to the Good. Routledge.
    Much contemporary metaphysics, moved by an apparent necessity to take reality to consist of given beings and properties, presents us with what appear to be deep problems requiring radical changes in the common sense conception of persons and the world. Contemporary meta-ethics ignores questions about logical form and formulates questions in ways that make the possibility of correct value judgments mysterious. In this book, Wheeler argues that given a Davidsonian understanding of truth, predication, and interpretation, and given a relativised version (...)
     
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