Search results for 'Samuel Duncan' (try it on Scholar)

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Profile: Samuel Duncan (University of Virginia)
  1. Samuel Duncan (2011). “There is None Righteous”: Kant on the Hang Zum Bösen and the Universal Evil of Humanity. Southern Journal of Philosophy 49 (2):137-163.score: 240.0
    This paper offers a new interpretation of the propensity to evil and its relation to Kant's claim that the human race is universally evil. Unlike most of its competitors, the interpretation presented here neither trivializes Kant's claims about the universal evil of humanity nor attributes a position to him that is incompatible with his repeated insistence that we are blameworthy for actions only when we could have acted differently. This interpretation also accounts for a number of otherwise bewildering claims in (...)
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  2. Dudley Duncan (1994). The Social Construction of the Senario and the Septimal Heresy: Response to Duncan. Sociological Theory 12 (3):319-327.score: 180.0
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  3. J. Bronkhorst, C. K. Chapple, L. L. Patton, Geoffrey Brian Samuel, S. R. Sarbacker & V. Wallace (2011). Contextualizing the History of Yoga in Geoffrey Samuel's The Origins of Yoga and Tantra: A Review Symposium. [REVIEW] International Journal of Hindu Studies 15 (3):303-357.score: 180.0
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  4. Johannes Bronkhorst, Christopher Key Chapple, Laurie L. Patton, Geoffrey Samuel, Stuart Ray Sarbacker & Vesna Wallace (2011). Contextualizing the History of Yoga in Geoffrey Samuel's The Origins of Yoga and Tantra: A Review Symposium. International Journal of Hindu Studies 15 (3):303-357.score: 180.0
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  5. Herbert Louis Samuel Samuel (1961/1962). A Threfold Cord: Philosophy, Science, Religion; a Discussion Between Viscount Samuel and Herbert Dingle. London, G. Allen & Unwin.score: 180.0
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  6. Viscount Herbert Louis Samuel & Herbert Dingle (2013). A Threefold Cord: Philosophy, Science, Religion. A Discussion Between Viscount Samuel and Professor Herbert Dingle. Routledge.score: 180.0
    Originally published in 1961, this book originated in the belief that there was an urgent need for a greater association between philosophers and scientists and of both with men of religion. The problem of bringing this association into being is approached from different angles by the two authors, who, while agreeing on the main thesis, differ on many details, and the discussion is largely concerned with an examination of the points of difference. It ranges over the significance of scientific concepts, (...)
     
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  7. Terrien Samuel (1998). 1) Généralités Samuel, Terrien, The Iconography of Job Through the Cenfuries. Artists as Biblical Interpreters, University Park, Pennsylvania, The Pennsylvania State University Press, 1996, 308 P. S. Terrien Est Un Hébraïsant Spécialiste du Livre de Job, Mais Sa Curiosité Ouvre. [REVIEW] Revue D Histoire Et de Philosophie Religieuses 78:333.score: 180.0
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  8. T. L. Duncan & J. S. Semura (2007). Information Loss as a Foundational Principle for the Second Law of Thermodynamics. Foundations of Physics 37 (12):1767-1773.score: 60.0
    In a previous paper (Duncan, T.L., Semura, J.S. in Entropy 6:21, 2004) we considered the question, “What underlying property of nature is responsible for the second law?” A simple answer can be stated in terms of information: The fundamental loss of information gives rise to the second law. This line of thinking highlights the existence of two independent but coupled sets of laws: Information dynamics and energy dynamics. The distinction helps shed light on certain foundational questions in statistical mechanics. (...)
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  9. Bruce Duncan (2014). Handbook of Research on Development and Religion [Book Review]. Australasian Catholic Record, The 91 (1):124.score: 60.0
    Duncan, Bruce Review(s) of: Handbook of research on development and religion, edited by Matthew Clarke (Cheltenham UK: Edward Edgar, 2013), pp viii+ 602, hb, US$280.
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  10. Bruce Duncan (2014). Pope Francis's Call for Social Justice in the Global Economy. Australasian Catholic Record, The 91 (2):178.score: 60.0
    Duncan, Bruce Pope Francis sparked accusations that he is espousing Marxism in his November 2013 exhortation, The Joy of the Gospel, because of his pointed attacks on economic liberalism or neoliberalism, the ideology behind versions of free-market economics. The conservative US radio commentator, Rush Limbaugh, with a following of 20 million listeners on a program valued at $400 million, accused the Pope of sprouting 'pure Marxism', and of not knowing what he was talking about.
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  11. Stewart Duncan (2005). Hobbes's Materialism in the Early 1640s. British Journal for the History of Philosophy 13 (3):437 – 448.score: 30.0
    I argue that Hobbes isn't really a materialist in the early 1640s (in, e.g., the Third Objections to Descartes's Meditations). That is, he doesn't assert that bodies are the only substances. However, he does think that bodies are the only substances we can think about using imagistic ideas.
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  12. Pierre Rainville, Rrrobert K. Hofbauer, M. Catherine Bushnell, Gary H. Duncan & Donald D. Price (2002). Hypnosis Modulates Activity in Brain Structures Involved in the Regulation of Consciousness. Journal of Cognitive Neuroscience 14 (6):887-901.score: 30.0
  13. Grant Duncan (2000). Mind-Body Dualism and the Biopsychosocial Model of Pain: What Did Descartes Really Say? Journal of Medicine and Philosophy 25 (4):485 – 513.score: 30.0
    In the last two decades there have been many critics of western biomedicine's poor integration of social and psychological factors in questions of human health. Such critiques frequently begin with a rejection of Descartes' mind-body dualism, viewing this as the decisive philosophical moment, radically separating the two realms in both theory and practice. It is argued here, however, that many such readings of Descartes have been selective and misleading. Contrary to the assumptions of many recent authors, Descartes' dualism does attempt (...)
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  14. Craig Duncan (2003). Do Vague Probabilities Really Scotch Pascal's Wager? Philosophical Studies 112 (3):279 - 290.score: 30.0
    Alan Hájek has recently argued that certain assignments of vague probability defeat Pascals Wager. In particular, he argues that skeptical agnostics – those whose probability for God''s existence is vague over an interval containing zero – have nothing to fear from Pascal. In this paper, I make two arguments against Hájek: (1) that skeptical agnosticism is a form of dogmatism, and as such should be rejected; (2) that in any case, choice situations with vague probability assignments ought to be treated (...)
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  15. Craig Duncan, Democratic Liberalism:The Politics of Dignity.score: 30.0
    (a chapter from my book Libertarianism:For and Against).
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  16. Elmer H. Duncan (1970). The Ideal Aesthetic Observer: A Second Look. Journal of Aesthetics and Art Criticism 29 (1):47-52.score: 30.0
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  17. Seth Duncan & Lisa Feldman Barrett (2007). The Role of the Amygdala in Visual Awareness. Trends in Cognitive Sciences 11 (5):190-192.score: 30.0
  18. Howard Duncan (1984). Inertia, the Communication of Motion, and Kant's Third Law of Mechanics. Philosophy of Science 51 (1):93-119.score: 30.0
    In Kant's Metaphysical Foundations of Natural Science are found a dynamist reduction of matter and an account of the communication of motion by impact. One would expect to find an analysis of the causal mechanism involved in the communication of motion between bodies given in terms of the fundamental dynamical nature of bodies. However, Kant's analysis, as given in the discussion of his third law of mechanics (an action-reaction law) is purely kinematical, invoking no causal mechanisms at all, let alone (...)
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  19. Otis Dudley Duncan (1986). Probability, Disposition, and the Inconsistency of Attitudes and Behavior. Synthese 68 (1):65 - 98.score: 30.0
    Inconsistency of attitudes and behavior is due to the probabilistic connection between responses or actions and the (not directly observable) dispositions on which they depend. Latent variable models provide criteria for recognizing when attitude and behavior depend on the same disposition. Statistical tests of such models and techniques of parameter estimation are described. The viewpoint proposed here and illustrated with empirical examples contrasts with the prevalent reliance on correlational models and methods.
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  20. Gabrielle N. Samuel & Ian H. Kerridge (2007). Equity, Utility, and the Marketplace: Emerging Ethical Issues of Umbilical Cord Blood Banking in Australia. [REVIEW] Journal of Bioethical Inquiry 4 (1):57-63.score: 30.0
    Over the past decade, umbilical cord blood (UCB) has routinely been used as a source of haematopoietic stem cells for allogeneic stem cell transplants in the treatment of a range of malignant and non-malignant conditions affecting children and adults. UCB banks are a necessary part of the UCB transplant program, but their establishment has raised a number of important scientific, ethical and political issues. This paper examines the scientific and clinical evidence that has provided the basis for the establishment of (...)
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  21. W. Jack Duncan (1986). Ethical Issues in the Development and Application of Business and Management Knowledge. Journal of Business Ethics 5 (5):391 - 400.score: 30.0
    This paper deals with four ethical issues in the development and application of business and management knowledge. The issues examined are: (1) failure to adopt or disclose knowledge with proven value that could benefit individuals, organizations, and society; (2) inappropriate implementation or incomplete disclosure of knowledge with proven potential; (3) use of knowledge for the exclusive benefit of a selected interest group even if harm is done to others; and (4) intentional falsification or misrepresentation of knowledge as something other than (...)
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  22. Elmer H. Duncan (1974). American Society for Aesthetics News: Van Meter Ames: An Appreciation. Journal of Aesthetics and Art Criticism 32 (4):581-582.score: 30.0
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  23. Craig Duncan, By.score: 30.0
    In a recent article Martha Nussbaum identified three problems with the Stoic doctrine of respect for dignity: its exclusive focus on specifically human dignity, its indifference to the need for external goods, and its ineffectiveness as a moral motive. This article formulates a non-Stoic doctrine of respect for dignity that avoids these problems. I argue that this doctrine helps us to understand such moral phenomena as the dignity of nonhuman animals as well as the core human values of life, freedom, (...)
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  24. Craig Duncan (2007). The Persecutor's Wager. Philosophical Review 116 (1):1-50.score: 30.0
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  25. Elmer H. Duncan (1967). Arguments Used in Ethics and Aesthetics: Two Differences. Journal of Aesthetics and Art Criticism 25 (4):427-431.score: 30.0
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  26. Elmer H. Duncan & George T. Dickie (1965). Letters Pro and Con. Journal of Aesthetics and Art Criticism 23 (4):517-521.score: 30.0
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  27. Elmer H. Duncan (1966). Rules and Exceptions in Ethics and Aesthetics. Philosophy and Phenomenological Research 27 (2):267-273.score: 30.0
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  28. Elmer H. Duncan (1970). Stephen C. Pepper: A Bibliography. Journal of Aesthetics and Art Criticism 28 (3):287-293.score: 30.0
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  29. Sandra Duncan (2000). Signa de Caelo in the Lives of St Cuthbert: The Impact of Biblical Images and Exegesis on Early Medieval Hagiography. Heythrop Journal 41 (4):399–412.score: 30.0
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  30. Craig Duncan, The Moral Foundations of the Non-Scriptural State.score: 30.0
    In the fall of 1998 Trent Lott used his power as Senate Majority Leader to prevent the confirmation of James C. Hormel, an openly gay San Francisco philanthropist who was then President Clinton’s nominee for Ambassador to Luxembourg.[2] Mr. Lott made it clear that his opposition to Hormel was based on his opposition to homosexuality in general. Asked by a television interviewer during the controversy whether homosexuality is a sin, Mr. Lott answered "Yes, it is"; he went on to compare (...)
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  31. Elmer H. Duncan (1980). Random Thoughts on Detachment and Professionalism in Moral Philosophy. Ethics 90 (2):264-270.score: 30.0
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  32. Elmer H. Duncan (1970). Selective Current Bibliography for Aesthetics and Related Fields. Journal of Aesthetics and Art Criticism 28 (4):573-600.score: 30.0
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  33. Rony E. Duncan & Ainsley J. Newson (2006). Clinical Genetics and the Problem with Unqualified Confidentiality. American Journal of Bioethics 6 (2):41 – 43.score: 30.0
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  34. Elmer H. Duncan (1973). Selective Current Bibliography for Aesthetics and Related Fields. Journal of Aesthetics and Art Criticism 31 (4):573-590.score: 30.0
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  35. Stewart Duncan, Hope, Fantasy, and Commitment.score: 30.0
    The standard foil for recent theories of hope is the belief-desire analysis advocated by Hobbes, Day, Downie, and others. According to this analysis, to hope for S is no more and no less than to desire S while believing S is possible but not certain. Opponents of the belief-desire analysis argue that it fails to capture one or another distinctive feature or function of hope: that hope helps one resist the temptation to despair;2 that hope engages the sophisticated capacities of (...)
     
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  36. Dudley Duncan (1993). Max Weber's Unlucky Number. Sociological Theory 11 (2):230-233.score: 30.0
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  37. A. R. C. Duncan (1949). New Books. [REVIEW] Mind 58 (231):402-403.score: 30.0
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  38. Elmer H. Duncan (1971). Selective Current Bibliography for Aesthetics and Related Fields. Journal of Aesthetics and Art Criticism 29 (4):577-614.score: 30.0
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  39. Elmer H. Duncan (1972). Selective Current Bibliography for Aesthetics and Related Fields. Journal of Aesthetics and Art Criticism 30 (4):577-613.score: 30.0
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  40. Lincoln Rothschild, Donald Kuspit & Elmer H. Duncan (1969). Letters Pro and Con. Journal of Aesthetics and Art Criticism 27 (4):461-462.score: 30.0
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  41. Stewart Duncan, Locke, Relative Ideas, and Substance in General.score: 30.0
     
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  42. George M. Duncan (1906). On `Feeling'. Journal of Philosophy, Psychology and Scientific Methods 3 (6):149-151.score: 30.0
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  43. B. J. Duncan (2000). Writing Feminist Webzines and the Confusion of Identity. Journal of Philosophy of Education 34 (1):85–95.score: 30.0
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  44. Alejandra Mancilla (2012). Samuel Pufendorf and the Right of Necessity. Aporia 3:47-64.score: 24.0
    From the end of the twelfth century until the middle of the eighteenth century, the concept of a right of necessity –i.e. the moral prerogative of an agent, given certain conditions, to use or take someone else’s property in order to get out of his plight– was common among moral and political philosophers, who took it to be a valid exception to the standard moral and legal rules. In this essay, I analyze Samuel Pufendorf’s account of such a right, (...)
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  45. James Fieser (ed.) (2001). Early Responses to Hume's Writings on Religion. Thoemmes Press.score: 24.0
    In the past 250 years, David Hume probably had a greater impact on the field of philosophy of religion than any other single philosopher. He relentlessly attacked the standard proofs for God's existence, traditional notions of God's nature and divine governance, the connection between morality and religion, and the rationality of belief in miracles. He also advanced radical theories of the origin of religious ideas, grounding such notions in human psychology rather than in divine reality. In the last decade of (...)
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  46. Murray Code (2013). Was Samuel Butler Mainly Right About Evolution? Cosmos and History: The Journal of Natural and Social Philosophy 9 (1):73-100.score: 24.0
    Samuel Butler, a contemporary critic of Charles Darwin, proffered an alternative, vitalistic account of evolution. At the same time, he put into question all modern naturalistic treatments of this fundamental idea which presuppose that evolution is mainly a scientific problem. On the contrary, Butler in effect insists, this extremely vague idea calls for not an `explanation' but rather a fairly comprehensive, plausible story that helps elucidate an inherently complex idea. Butler can thus be read as outlining an anthropomorphic metaphorics (...)
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  47. Christopher J. Berry, Maria Pia Paganelli & Craig Smith (eds.) (2013). The Oxford Handbook of Adam Smith. Oxford University Press.score: 24.0
    Preface Introduction Christopher J. Berry: Adam Smith: Outline of Life, Times, and Legacy Part One: Adam Smith: Heritage and Contemporaries 1: Nicholas Phillipson: Adam Smith: A Biographer's Reflections 2: Leonidas Montes: Newtonianism and Adam Smith 3: Dennis C. Rasmussen: Adam Smith and Rousseau: Enlightenment and counter-Enlightenment 4: Christopher J. Berry: Adam Smith and Early Modern Thought Part Two: Adam Smith on Language, Art and Culture 5: Catherine Labio: Adam Smith's Aesthetics 6: James Chandler: Adam Smith as Critic 7: Michael C. (...)
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  48. Claudio Pereira Noronha (2012). Religião e capital simbólico: um estudo do “Projeto Social Pequeno Samuel”, situado em Rio Grande da Serra, no Grande ABC Paulista - DOI: 10.5752/P.2175-5841.2010v10n28p1414. [REVIEW] Horizonte 10 (28):1414-1434.score: 24.0
    Religião e capital simbólico: um estudo do “Projeto Social Pequeno Samuel”, situado em Rio Grande da Serra, no Grande ABC Paulista (Religion and symbolic capital: study of the “Pequeno Samuel Social Project”, located in Rio Grande da Serra) - DOI: 10.5752/P.2175-5841.2010v10n28p1414 Resumo No presente estudo nos propomos a discutir a relação entre religião e capital simbólico com o objetivo de avaliar a capacidade das redes sociais e práticas associativas , em torno de grupos religiosos, em agregar benefícios aos (...)
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  49. David Saunders & Ian Hunter (2003). Bringing the State to England: Andrew Tooke's Translation of Samuel Pufendorf's 'De Officio Hominis Et Civis'. History of Political Thought 24 (2):218-234.score: 24.0
    Andrew Tooke's 1691 English translation of Samuel Pufendorf's De officio hominis et civis, published as The Whole Duty of Man According to the Law of Nature, brought Pufendorf's manual fo statist natural law into English politics at a moment of temporary equilibrium in the unfinished contest between Crown and Parliament for the rights and powers of sovereignty. Drawing on the authors' re-edition of The Whole Duty of Man, this article describes and analyses a telling instance of how--by translation--the core (...)
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  50. Declan Smithies (2013). Review of Duncan Pritchard, Epistemological Disjunctivism. [REVIEW] Notre Dame Philosophical Reviews.score: 21.0
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