Search results for 'Sandra Deangelis Peace' (try it on Scholar)

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  1. Alan J. Reiman & Sandra Deangelis Peace (2002). Promoting Teachers' Moral Reasoning and Collaborative Inquiry Performance: A Developmental Role-Taking and Guided Inquiry Study. Journal of Moral Education 31 (1):51-66.score: 870.0
    A study of experienced teachers is used to illustrate a developmental methodology for promoting technical performance dimensions and moral and conceptual reasoning based on Sprinthall's and Thies-Sprinthall's (1983) principles of new social role-taking and guided inquiry. Called the learning-teaching framework (LTF), the theoretical and applied approach embeds new role-taking, guided inquiry, balance, support and challenge, continuity and instructional coaching in educational programming across the teacher professional development career span. The study was a 7-month quasi-experimental intervention of expert teachers participating in (...)
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  2. Andrea Frolic, Sandra Andreychuk, Wendy Seidlitz, Angela Djuric-Paulin, Barb Flaherty, Barb Jennings & Donna Peace (2013). Implementing a Clinical Ethics Needs Assessment Survey: Results of a Pilot Study (Part 2 of 2). [REVIEW] HEC Forum 25 (1):61-78.score: 240.0
    This paper details the implementation of the Clinical Ethics Needs Assessment Survey (CENAS) through a pilot study in five units within Hamilton Health Sciences. We describe how these pilot sites were selected, how we implemented the survey, the significant results and our interpretation of the findings. The primary goal of this paper is to share our experiences using this tool, specifically the challenges we encountered conducting a staff ethics needs assessment across different units in a large teaching hospital, and the (...)
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  3. Terrell M. Peace, Donald S. Blumenfeld-Jones, Anne Chodakowski, Julia Cote, Cheryl J. Craig, Joyce M. Dutcher, Kieran Egan, Ginny Esch, Sharon Friesen, Brenda Gladstone, David Jardine, Kathryn L. Jenkins, Gillian C. Judson, Dixie K. Keyes, Beverly J. Klug, Chris Lasher-Zwerling, Teresa Leavitt, Shaun Murphy, Jacqueline Sack, Kym Stewart, Madalina Tanase, Kip Téllez, Sandra Wasko-Flood & Patricia T. Whitfield (2011). Cultivating Curious and Creative Minds: The Role of Teachers and Teacher Educators, Part Ii. R&L Education.score: 240.0
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  4. Terrell M. Peace, Donald S. Blumenfeld-Jones, Anne Chodakowski, Julia Cote, Cheryl J. Craig, Joyce M. Dutcher, Kieran Egan, Ginny Esch, Sharon Friesen, Brenda Gladstone, David Jardine, Kathryn L. Jenkins, Gillian C. Judson, Dixie K. Keyes, Beverly J. Klug, Chris Lasher-Zwerling, Teresa Leavitt, Shaun Murphy, Jacqueline Sack, Kym Stewart, Madalina Tanase, Kip Téllez, Sandra Wasko-Flood & Patricia T. Whitfield (2011). Cultivating Curious and Creative Minds: The Role of Teachers and Teacher Educators, Part Ii. R&L Education.score: 240.0
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  5. Sandra Glassman (forthcoming). The Sixth Assembly of the World Conference on Religion and Peace. Buddhist-Christian Studies.score: 36.0
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  6. Pauline Kleingeld (2004). Approaching Perpetual Peace: Kant’s Defence of a League of States and His Ideal of a World Federation. European Journal of Philosophy 12 (3):304-325.score: 24.0
    There exists a standard view of Kant’s position on global order and this view informs much of current Kantian political theory. This standard view is that Kant advocates a voluntary league of states and rejects the ideal of a federative state of states as dangerous, unrealistic, and conceptually incoherent. This standard interpretation is usually thought to fall victim to three equally standard objections. In this essay, I argue that the standard interpretation is mistaken and that the three standard objections miss (...)
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  7. Robert S. Taylor (2010). Kant's Political Religion: The Transparency of Perpetual Peace and the Highest Good. Review of Politics 72 (1):1-24.score: 24.0
    Scholars have long debated the relationship between Kant’s doctrine of right and his doctrine of virtue (including his moral religion or ethico-theology), which are the two branches of his moral philosophy. This article will examine the intimate connection in his practical philosophy between perpetual peace and the highest good, between political and ethico-religious communities, and between the types of transparency peculiar to each. It will show how domestic and international right provides a framework for the development of ethical communities, (...)
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  8. Charles Lawrence Allen (2007). Why Good People Make Bad Choices: How You Can Develop Peace of Mind Through Integrity. Loving Healing Press.score: 24.0
    The agenda -- The instinctual management of feeling -- The instinctual management of life -- Behind the scenes of choice -- Anger -- Going beyond ego -- Belief system components -- Conscious values -- Conscious morals -- Conscious expectations and self-image -- The conscious management of feelings -- Managing 'mad' -- Managing 'sad' -- Managing 'bad' -- Managing 'fear' -- Managing 'glad' -- Integrity : one choice at a time -- Nature meets nurture : the peace of mind perspective (...)
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  9. Sharon Anderson-Gold (2012). Philosophers of Peace: Hobbes and Kant on International Order. Hobbes Studies 25 (1):6-20.score: 24.0
    In their theories of international order, Hobbes and Kant are not as far apart as earlier interpreters have claimed. Both consider peace between states and mutual respect for their sovereign independence to be necessary for securing domestic order. For both Hobbes and Kant, order arises from the very “independency“ of states in a manner that is different from the independence of individuals in a state of nature. Both regard the independency of states and their commitment to the prosperity of (...)
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  10. Igor Abramov (2009). Building Peace in Fragile States — Building Trust is Essential for Effective Public-Private Partnerships. Journal of Business Ethics 89 (4):481 - 494.score: 24.0
    Increasingly, the private sector is playing a greater role in supporting peace building efforts in conflict and post-conflict areas by providing critical expertise, know-how, and capital. However, reports of the corrupt practices of both governments and businesses have plagued international peace building efforts, deepening the distrust of stricken communities. Businesses are perceived as being selfish and indifferent to the impact their operations may have on the social and political development of local communities. Additionally, the corruption of local governments (...)
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  11. Stuart E. Levy & Donald E. Hawkins (2009). Peace Through Tourism: Commerce Based Principles and Practices. [REVIEW] Journal of Business Ethics 89 (4):569 - 585.score: 24.0
    While tourism's positive contributions to societies have long been debated, commerce based tourism activities can strengthen peaceful societies by adhering to sustainable tourism principles. This study utilizes content analysis to examine 136 tourism practices from four major awards programs for their contributions to sustainability and peace. Specific practices which illuminate each of these contributions are highlighted. The findings reveal the most common initiatives focus on environmental quality, economic development, and community nourishment efforts, with substantially less focus on initiatives to (...)
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  12. Charles P. Koerber (2009). Corporate Responsibility Standards: Current Implications and Future Possibilities for Peace Through Commerce. [REVIEW] Journal of Business Ethics 89 (4):461 - 480.score: 24.0
    Calls for greater corporate responsibility have resulted in the creation of various extralegal mechanisms to shape corporate behavior. The number and popularity of corporate responsibility standards has grown tremendously in the last three decades. Current estimates suggest there may be over 300 standards that address various aspects of corporate behavior and responsibility (e. g., working conditions, human rights, protection of the natural environment, transparency, bribery). However, little is known about how these standards relate directly to the notion of peace (...)
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  13. Nigel Biggar (2002). Peace and Justice: A Limited Reconciliation. [REVIEW] Ethical Theory and Moral Practice 5 (2):167-179.score: 24.0
    This paper aims to relax the tension between the political requirements of making peace and the moral demands of doing justice, in light of the peace processes in South Africa and Northern Ireland. It begins by arguing that criminal justice should be reconceived as consisting primarily in the vindication of victims, both direct and indirect. This is not to deny the retributive punishment of perpetrators any role at all, only to insist that it be largely subservient to the (...)
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  14. Michelle Westermann-Behaylo (2009). Institutionalizing Peace Through Commerce: Engagement or Divestment in South African and Sudan. [REVIEW] Journal of Business Ethics 89 (4):417 - 434.score: 24.0
    Peace through Commerce literature has discussed how business can engage in more responsible behavior in order to mitigate conflict risk and promote conflict resolution. However, in many conflict situations, the question arises at what point does it become impossible for a firm to remain engaged on the ground and still function as an ethical business? This article discusses the role of divestment activist groups in changing institutional norms among MNCs operating in conflict situations. Institutional norms shift from firms conducting (...)
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  15. Court Lewis (2013). Understanding Peace Within Contemporary Moral Theory. Philosophia 41 (4):1049-1068.score: 24.0
    In this essay, I continue Nicholas Wolterstorff’s work of developing a rights-based theory of ethics called eirenéism, which maintains the good life only occurs when justice—as a moral state of affairs where agents enjoy the goods to which they have a right—is achieved. As a result, justice is eirenē (the Greek word for peace). In the process of developing eirenéism I explain how eirenē differs from other conceptions of peace, and I offer several interpretive arguments for how best (...)
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  16. Louis D.’Amore (2009). Peace Through Tourism: The Birthing of a New Socio-Economic Order. Journal of Business Ethics 89 (4):559 - 568.score: 24.0
    Humankind is currently witnessing, and shaping, the most significant and rapid paradigm shift in human history - a paradigm shift of major demographic, economic, ecological, and geo-political dimensions. For the first time in human history - we are faced not with just one crisis - but a confluence of several crises; crises that are not related to a single tribe or community - a single nation -or a single region of the world - but are each global in scale. To (...)
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  17. John Forrer (2009). Locating Peace Through Commerce in Good Global Governance. Journal of Business Ethics 89 (4):449 - 460.score: 24.0
    Peace Through Commerce (PTC) is expanding its influence on the formulation of business strategies for responding to challenges found in conflict and post-conflict zones. A review of practical guidance available on successful PTC business practices shows it is more general than particular and short on detailed recommendations. In addition, such recommendations say little about how globalization is transforming the forms and processes of global governance and their implications for PTC strategies. An assessment of the changing landscape of global governance (...)
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  18. Ginger Smith, Andrea Cahn & Sybil Ford (2009). Sports Commerce and Peace: The Special Case of the Special Olympics. [REVIEW] Journal of Business Ethics 89 (4):587 - 602.score: 24.0
    Today's sports commerce not only expands the number of international mega-sports events but also increases their value in effecting social change and promoting world peace. As athletes and spectators come together in ever-larger numbers, governments must collaborate with non-governmental, private, and non-profit sectors to develop and implement the business of sports commerce benefiting host nations and local communities. This research identifies the relationship between sports commerce and peace as worthy of greater study. This article examines the role of (...)
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  19. J. Krishnamurti (2011). Where Can Peace Be Found? Shambhala.score: 24.0
    Putting our house in order -- Where can we find peace? -- Thought and knowledge are limited -- War is a symptom -- The narrow circle of the self -- Can the brain be totally free? -- Consciousness is shared by all human beings -- Suffering and death -- In the perception of what is true, there is peace -- A dimension that is not the invention of thought.
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  20. Tjai M. Nielsen & Liesl Riddle (2009). Investing in Peace: The Motivational Dynamics of Diaspora Investment in Post-Conflict Economies. [REVIEW] Journal of Business Ethics 89 (4):435 - 448.score: 24.0
    Post-conflict economies often prove daunting for foreign investors. Many of these nations are reaching out to diasporans, emigrants, and their descendants living abroad, for much-needed foreign investment capital. Little is known about why diasporans invest in their countries of origin. Recent scholarly inquiry regarding investment decision making has suggested that non-pecuniary, psychological concerns often motivate investment decisions. We develop a conceptual model identifying three types of investment return expectations — financial, emotional, and those related to social status — that may (...)
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  21. Marc Lavine (2009). From Scholarly Dialogue to Social Movement: Considerations and Implications for Peace Through Commerce. [REVIEW] Journal of Business Ethics 89 (4):603 - 615.score: 24.0
    While Peace through Commerce (PTC) started as a conversation among a small group of scholars it has grown into an increasingly robust movement, giving rise to conferences, books, journal articles, and dialogue between scholars, managers, practitioners, government officials, and civil society actors, all of whom share an interest in the potential of commerce to foster greater peace. Because social movement scholarship explores the ability of collective interests to achieve social change it provides a useful lens through which to (...)
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  22. Michael Strong (2009). Peace Through Access to Entrepreneurial Capitalism for All. Journal of Business Ethics 89 (4):529 - 538.score: 24.0
    Nations with legal environments that allow indigenous entrepreneurs to create legal businesses are more likely to be peaceful and prosperous nations. In addition to focusing on the role of multinational corporations, those interested in creating peace through commerce should focus on promoting legal environments that allow indigenous entrepreneurs to create peace and prosperity. In order to illustrate the relationship between improved legal environments and conflict reduction, this article describes a case study in which increased economic freedom led to (...)
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  23. R. Scott Webster (2011). Must Dewey and Kierkegaard's Inquiry for World Peace Be Violent? Educational Philosophy and Theory 43 (5):521-533.score: 24.0
    Amongst the many aims of education, surely the pursuit of global peace must be one of the most significant. The mandate of UNESCO is to pursue world peace through education by primarily promoting collaboration. The sort of collaboration that UNESCO endorses involves democratic dialogue, where various persons from differing backgrounds can come together, listen, negotiate and discuss possible ways in which peace might be pursued. While this sort of democratic dialogue with its associated free intellectual inquiry is (...)
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  24. Norman D. Bishara & Cindy A. Schipani (2009). Complementary Alternative Benefits to Promote Peace. Journal of Business Ethics 89 (4):539 - 557.score: 24.0
    Recent research has focused on business as a mediating institution that can influence society while engaging in the traditional profit-making and value generation functions. This work includes Professors Fort's and Schipani's arguments about how business may be able to play a role in promoting more peaceful societies, and other research addressing how businesses might serve a role in reducing violence in society and the workplace. Although there is a significant body of scholarship on the role of business in reducing violence (...)
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  25. Herbert Edward Read (1950). Education for Peace. [London]Routledge & K. Paul.score: 24.0
    Education for peace.--Education in things.--Culture and education in a world order.--The moral significance of aesthetic education.--The education of free men.
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  26. Mário Antonio Sanches & Vanessa Roberta Massambani Ruthes (2009). Ética mundial e cultura da paz: desafios da Bioética (World-wide ethics and culture of the peace: dialleenges of the Bioethics) - DOI: 10.5752/P.2175-5841.2009v7n14p31. [REVIEW] Horizonte 7 (14):31-45.score: 24.0
    O projeto de ética mundial, desenvolvido pelo teólogo ecumênico Hans Küng, propõe que somente por meio de um diálogo inter-religioso é possível estruturar princípios básicos que sejam válidos globalmente e que proporcionem a construção de uma cultura da paz. Essa possibilidade no campo da ética estabelece um amplo diálogo com diferentes autores. No entanto, como o próprio autor assume, o projeto possui limitações, sendo que uma delas é a exclusão de temas que envolvem questões de Bioética que são importantes para (...)
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  27. Roy Weatherford (1993). World Peace and the Human Family. Routledge.score: 24.0
    Modern coverage of world events suggest that war and violence are key to contemporary society. History can convince us that it has ever been so, and many theorist of international relations argue that nothing is likely to change. Roy Weatherford argues that a profound change in social relations is imminent as national sovereignty yields to a democratic world culture, speaking a world language and living as a world wide family - the human family. For too long world peace has (...)
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  28. Sari Kouvo & Corey Levine (2008). Calling a Spade a Spade: Tackling the 'Women and Peace' Orthodoxy. [REVIEW] Feminist Legal Studies 16 (3):363-367.score: 24.0
    In her lecture, ‘Are women peaceful?’, Professor Hilary Charlesworth outlines what she perceives to be the current orthodoxies of the international women and conflict discourse. These include assumptions that women are natural peace-builders, suffer more from conflict, have a right to participate in peace processes, and that gender should be mainstreamed. Based on Charlesworth’s analysis, the authors argue that wars and peace processes are inherently gendered affairs and as a consequence a focus on equality or mainstreaming of (...)
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  29. Jean Vanier (2003). Finding Peace. House of Anansi Press.score: 24.0
    Peace is not just the work of governments or armies or diplomats, he argues, but the task of each one of us. We can all become makers of peace. We can do our part.
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  30. Ellen Y. Zhang (2012). Weapons Are Nothing but Ominous Instruments: The Daodejing's View on War and Peace. Journal of Religious Ethics 40 (3):473-502.score: 24.0
    The Daodejing (DDJ) is an ancient Chinese text traditionally taken as a representative Daoist classic expressing a distinctive philosophy from the Warring States Period (403–221 BCE). This essay explicates the ethical dimensions of the DDJ paying attention to issues related to war and peace. The discussion consists of four parts: (1) “naturalness” as an onto-cosmological argument for a philosophy of harmony, balance, and peace; (2) war as a sign of the disruption of the natural pattern of things initiated (...)
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  31. Erdogan Yýldýrým (2010). Dangers Of Morality And The Rationality Of The Desire For Perpetual Peace. Journal for the Study of Religions and Ideologies 5 (13):47-58.score: 24.0
    This article tries to discuss the potential dangers of proposing a world order in the form of the morally based idea of perpetual peace as it is developed by Kant and further propagated by Habermas and Derrida. Drawing on a distinction between the Kantian idea of morality (Moralität) attributed to the internality of man via its theological connection with god and an idea of ethics akin to Aristotelian and/or Hegelian notions (ethos or ethical life – Sittlichkeit), the article posits (...)
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  32. Brock Bahler (2014). Emmanuel Levinas, Radical Orthodoxy, and an Ontology of Originary Peace. Journal of Religious Ethics 42 (3):516-539.score: 24.0
    Radical Orthodoxy, a growing movement among contemporary Christian theologians, argues that the prominent philosophical paradigms of modern and postmodern thought lack transcendence, are ultimately nihilistic, and are guided by an ontology of violence. Among the thinkers Radical Orthodoxy criticizes are Hegel, Nietzsche, and Hobbes, but surprisingly also the Jewish philosopher Emmanuel Levinas, whom they claim offers an ethics for nihilists. In this essay, I analyze the claims of two prominent thinkers in Radical Orthodoxy, John Milbank and Catherine Pickstock, and argue (...)
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  33. Dr George D. Catalano (2006). Promoting Peace in Engineering Education: Modifying the ABET Criteria. [REVIEW] Science and Engineering Ethics 12 (2):399-406.score: 24.0
    Modifications to the ABET Criterion 3 are suggested in support of the effort to promote the pursuit of peace in engineering education. The proposed modifications are the result of integrating the United Nations’ sponsored “Integral Model of Education for Peace, Democracy and Sustainable Development” into the modern engineering curriculum. The key elements of the model are being at peace with oneself, being at peace with others, and being at peace with the planet. In addition to (...)
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  34. Hilary Charlesworth (2008). Are Women Peaceful? Reflections on the Role of Women in Peace-Building. Feminist Legal Studies 16 (3):347-361.score: 24.0
    This paper examines the way that women’s relationship to peace is constructed in international institutions and international law. It identifies a set of claims about women and peace that are typically made and considers these in light of women’s experience in the conflicts in Bougainville, East Timor and the Solomon Islands.
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  35. Robert A. Hackett (2010). Journalism for Peace and Justice: Towards a Comparative Analysis of Media Paradigms. Studies in Social Justice 4 (2):179-198.score: 24.0
    This paper compares different normative and institutional paradigms of journalism with respect to peaceful conflict resolution and democratic communication. It begins with the problematic but still dominant 'regime of objectivity,' and then considers three contemporary challengers: peace journalism, alternative media, and media democratization/communication rights movements. The paradigms are compared in terms of such factors as public philosophy, epistemological assumptions, characteristic practices, institutional entailments, relationship to dominant institutions and power structures, allies and opponents, and antagonisms and synergies between them. I (...)
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  36. Robert Henman (2010). Teaching Foundations in Peace Studies. Journal of Macrodynamic Analysis 5.score: 24.0
    This article explores the relation of serious theoretical reflection to effective teaching and practice. The article explores the curiosity of the human person as a foundation to Peace Studies. It also attempts to show that the neglect of that curiosity contributes to the growing conflict in human affairs as well as a consistent conflict in Peace research and Peace Studies. The article offers a Socratic pedagogy to teaching Peace Studies that would highlight the foundation of (...) Studies as human curiosity. In this process the fragmentation of the researcher, teacher and student’s own quested natures are challenged to reform. (shrink)
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  37. Christian Schuster (2010). Gerrie ter Haar, James J. Busuttil (Eds.) Bridge or Barrier: Religion, Violence and Visions for Peace. Journal for the Study of Religions and Ideologies 4 (10):240-243.score: 24.0
    Gerrie ter Haar, James J. Busuttil (eds.) Bridge or barrier: religion, violence and visions for peace Ed. Koninklijke Brill NV, Leiden, The Netherlands, 2005.
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  38. Charles Covell (1998). Kant and the Law of Peace: A Study in the Philosophy of International Law and International Relations. St. Martin's Press.score: 24.0
    Charles Covell examines the jurisprudential aspects of Kant's international thought, with particular reference to the argument of the treatise Perpetual Peace (1795). The book begins with a general outline of Kant's moral and political philosophy. In the discussion of Perpetual Peace that follows, it is explained how Kant saw law as providing the basis for peace among men and states in the international sphere, and how, in his exposition of the elements of the law of peace, (...)
     
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  39. Asgharali Engineer (2011). The Prophet of Non-Violence: Spirit of Peace, Compassion & Universality in Islam. Vitasta Pub..score: 24.0
    Section 1. Introduction. The prophet of non-violence -- section 2. Women in Islam. Women in the light of hadith -- Violence against women and religion -- section 3. War and peace in Islam. Theory of war and peace in Islam -- Centrality of jihad in post Qurʼanic period -- Jihad? But what about other verses in the Qurʼan? -- Islam, democracy and violence -- A critical look at Qurʼanic verses on war and violence -- section 4. Justice and (...)
     
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  40. Otfried Höffe (2006). Kant's Cosmopolitan Theory of Law and Peace. Cambridge University Press.score: 24.0
    Kant is widely acknowledged for his critique of theoretical reason, his universalistic ethics, and his aesthetics. Scholars, however, often ignore his achievements in the philosophy of law and government. At least four innovations that are still relevant today can be attributed to Kant. He is the first thinker, and to date the only great thinker, to have elevated the concept of peace to the status of a foundational concept of philosophy. Kant links this concept to the political innovation of (...)
     
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  41. Yigal Levin & Amnon Shapira (eds.) (2011). War and Peace in Jewish Tradition: From the Biblical World to the Present. Routledge.score: 24.0
    War and peace in the Bible -- Theoretical aspects of war in rabbinic thought -- War and peace in modern Jewish thought and practice -- Israel, war, ethics and the media.
     
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  42. Yigal Levin & Amnon Shapira (eds.) (2012). War and Peace in Jewish Tradition: From the Biblical World to the Present: The Third Annual Conference of the Israel Heritage Department Ariel, Israel. Routledge.score: 24.0
    War and peace in the Bible -- Theoretical aspects of war in rabbinic thought -- War and peace in modern Jewish thought and practice -- Israel, war, ethics and the media.
     
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  43. H. P. P. Lotter (1997). Injustice, Violence, and Peace: The Case of South Africa. Rodopi.score: 24.0
    I wrote this book to explain how South Africa has succeeded to steer away from the brink of civil war to become a political miracle of peace. -/- To write this book meant fusing empirical studies on the politics of apart¬heid and political violence with theories of political morality. I first had to explain the links between the unjust apartheid system and political violence and then how South Africans managed to establish peace despite injustice and violence. The book (...)
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  44. Jennifer Oetzel, Michelle Westermann-Behaylo, Charles Koerber, Timothy L. Fort & Jorge Rivera (2009). Business and Peace: Sketching the Terrain. [REVIEW] Journal of Business Ethics 89 (4):351 - 373.score: 24.0
    Our goals in this article are to summarize the existing literature on the role business can play in creating sustainable peace and to discuss important avenues for extending this research. As part of our discussion, we review the ethical arguments and related research made to date, including the rationale and motivation for businesses to engage in conflict resolution and peace building, and discuss how scholars are extending research in this area. We also focus on specific ways companies can (...)
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  45. Valery Perry (2009). At Cross Purposes? Democratization and Peace Implementation Strategies in Bosnia and Herzegovina's Frozen Conflict. Human Rights Review 10 (1):35-54.score: 24.0
    The case of post-Dayton Bosnia and Herzegovina (BiH) provides an interesting lens through which to reflect on the interconnected and often conflicting challenges of implementation of internationally brokered peace agreements, external support to democratic transition and consolidation, and contemporary notions of sovereignty and state building. This chapter suggests that in the case of BiH, certain contradictions and tradeoffs have been and may still be necessary to ensure a foundation for future stability and democratic consolidation. The situation in post-Dayton BiH (...)
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  46. Joanna R. Quinn (2009). Getting to Peace? Negotiating with the LRA in Northern Uganda. Human Rights Review 10 (1):55-71.score: 24.0
    Getting to peace is not a straightforward process. In Uganda, internal conflict has raged for more than 20 years between the Government and the Lord’s Resistance Army. The construction of a comprehensive negotiated settlement is at the mercy of conflicting ideologies and influences at the international, national and grassroots levels. This paper examines the Juba peace talks, the major actors in the negotiation process, and tension between prosecution and amnesty.
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  47. Howard Richards (1992/1996). Letters From Quebec: A Philosophy for Peace and Justice. International Scholars Publications.score: 24.0
    v. 1. Philosophy for peace and justice -- v. 2. Methods for transforming the structures of the modern world.
     
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  48. Fabian Wendt (2013). Peace Beyond Compromise. Critical Review of International Social and Political Philosophy 16 (4):573-593.score: 24.0
    Our societies are marked not only by disagreements on the good life, but also by disagreements on justice. This motivates philosophers as divergent as John Gray and Chandran Kukathas to focus their normative political theories on peace instead of justice. In this article, I discuss how peace should be conceived if peace is to be a more realistic goal than justice, not presupposing any moral consensus. I distinguish two conceptions of peace to be found in the (...)
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  49. Pauline Kleingeld (ed.) (2006). Immanuel Kant, ‘Toward Perpetual Peace’ and Other Writings on Politics, Peace, and History. Yale University Press.score: 21.0
  50. Chad Kautzer (2013). Kant, Perpetual Peace, and the Colonial Origins of Modern Subjectivity. peace studies journal 6 (2):58-67.score: 21.0
    There has been a persistent misunderstanding of the nature of cosmopolitanism in Immanuel Kant’s 1795 essay “Perpetual Peace,” viewing it as a qualitative break from the bellicose natural law tradition preceding it. This misunderstanding is in part due to Kant’s explicitly critical comments about colonialism as well as his attempt to rhetorically distance his cosmopolitanism from traditional natural law theory. In this paper, I argue that the necessary foundation for Kant’s cosmopolitan subjectivity and right was forged in the experience (...)
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