Search results for 'Scyatta A. Wallace' (try it on Scholar)

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  1. Celia B. Fisher & Scyatta A. Wallace (2000). Through the Community Looking Glass: Reevaluating the Ethical and Policy Implications of Research on Adolescent Risk and Psychopathology. Ethics and Behavior 10 (2):99 – 118.score: 960.0
    Drawing on a conception of scientists and community members as partners in the construction of ethically responsible research practices, this article urges investigators to seek the perspectives of teenagers and parents in evaluating the personal and political costs and benefits of research on adolescent risk behaviors. Content analysis of focus group discussions involving over 100 parents and teenagers from diverse ethnic and socioeconomic backgrounds revealed community opinions regarding the scientific merit, social value, racial bias, and participant and group harms and (...)
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  2. David Wallace (2010). A Formal Proof of the Born Rule From Decision-Theoretic Assumptions [Aka: How to Prove the Born Rule]. In Simon Saunders, Jon Barrett, Adrian Kent & David Wallace (eds.), Many Worlds? Everett, Quantum Theory, and Reality. OUP.score: 480.0
    I develop the decision-theoretic approach to quantum probability, originally proposed by David Deutsch, into a mathematically rigorous proof of the Born rule in (Everett-interpreted) quantum mechanics. I sketch the argument informally, then prove it formally, and lastly consider a number of proposed ``counter-examples'' to show exactly which premises of the argument they violate. (This is a preliminary version of a chapter to appear --- under the title ``How to prove the Born Rule'' --- in Saunders, Barrett, Kent and Wallace, (...)
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  3. Simon Saunders & David Wallace (2008). Saunders and Wallace Reply. British Journal for the Philosophy of Science 59 (3):315-317.score: 480.0
    A reply to a comment by Paul Tappenden (BJPS 59 (2008) pp. 307-314) on S. Saunders and D. Wallace, "Branching and Uncertainty" (BJPS 59 (2008) pp. 298-306).
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  4. Vesna A. Wallace (2009). Why is the Bodiless ( Aṅanga ) Gnostic Body ( Jñāna-Kāya ) Considered a Body? Journal of Indian Philosophy 37 (1):45-60.score: 480.0
    This paper analyzes the reasons for which the incorporeal ultimate reality called the “Gnostic Body” (jñānakāya) is categorized as a “body” in the Kālacakra tradition. It examines the diverse ways in which the body imagery is applied to ultimate reality within this tradition. Although conceptions of the Gnostic Body (jñāna-kāya) as a special category of the Buddha-body have been included in all of the unexcelled yoga-tantras (anuttara-yoga-tantras), they are most extensively elaborated upon in the Kālacakra literature. For this reason, the (...)
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  5. David A. Ralston, Carolyn P. Egri, Emmanuelle Reynaud, Narasimhan Srinivasan, Olivier Furrer, David Brock, Ruth Alas, Florian Wangenheim, Fidel León Darder, Christine Kuo, Vojko Potocan, Audra I. Mockaitis, Erna Szabo, Jaime Ruiz Gutiérrez, Andre Pekerti, Arif Butt, Ian Palmer, Irina Naoumova, Tomasz Lenartowicz, Arunas Starkus, Vu Thanh Hung, Tevfik Dalgic, Mario Molteni, María Teresa Garza Carranza, Isabelle Maignan, Francisco B. Castro, Yong-Lin Moon, Jane Terpstra-Tong, Marina Dabic, Yongjuan Li, Wade Danis, Maria Kangasniemi, Mahfooz Ansari, Liesl Riddle, Laurie Milton, Philip Hallinger, Detelin Elenkov, Ilya Girson, Modesta Gelbuda, Prem Ramburuth, Tania Casado, Ana Maria Rossi, Malika Richards, Cheryl Deusen, Ping-Ping Fu, Paulina Man Kei Wan, Moureen Tang, Chay-Hoon Lee, Ho-Beng Chia, Yongquin Fan & Alan Wallace (2011). A Twenty-First Century Assessment of Values Across the Global Workforce. Journal of Business Ethics 104 (1):1-31.score: 420.0
    This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...)
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  6. William A. Wallace (1995). A Place for Form in Science. Proceedings of the American Catholic Philosophical Association 69:35-46.score: 420.0
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  7. David A. Ralston, Carolyn P. Egri, Emmanuelle Reynaud, Narasimhan Srinivasan, Olivier Furrer, David Brock, Ruth Alas, Florian Wangenheim, Fidel León Darder, Christine Kuo, Vojko Potocan, Audra I. Mockaitis, Erna Szabo, Jaime Ruiz Gutiérrez, Andre Pekerti, Arif Butt, Ian Palmer, Irina Naoumova, Tomasz Lenartowicz, Arunas Starkus, Vu Thanh Hung, Tevfik Dalgic, Mario Molteni, María Teresa Garza Carranza, Isabelle Maignan, Francisco B. Castro, Yong-Lin Moon, Jane Terpstra-Tong, Marina Dabic, Yongjuan Li, Wade Danis, Maria Kangasniemi, Mahfooz Ansari, Liesl Riddle, Laurie Milton, Philip Hallinger, Detelin Elenkov, Ilya Girson, Modesta Gelbuda, Prem Ramburuth, Tania Casado, Ana Maria Rossi, Malika Richards, Cheryl Deusen, Ping-Ping Fu, Paulina Man Kei Wan, Moureen Tang, Chay-Hoon Lee, Ho-Beng Chia, Yongquin Fan & Alan Wallace (2011). Erratum To: A Twenty-First Century Assessment of Values Across the Global Workforce. [REVIEW] Journal of Business Ethics 104 (4):589-590.score: 420.0
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  8. William A. Wallace (1987). A Bibliography of Aristotle Editions. 1501-1600. Journal of the History of Philosophy 25 (4):586-587.score: 420.0
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  9. David Foster Wallace, Steven M. Cahn & Maureen Eckert (2010). Fate, Time and Language: An Essay on Free Will. Columbia University Press.score: 420.0
    In 1962, the philosopher Richard Taylor used six commonly accepted presuppositions to imply that human beings have no control over the future. David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument. -/- Fate, Time, and Language presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction and (...)
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  10. William A. Wallace (1984). The Intelligibility of Nature: A Neo-Aristotelian View. Review of Metaphysics 38 (1):33 - 56.score: 420.0
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  11. William A. Wallace (1985). In Remembrance of James A. Weisheipl, O.P. 3 July 1923 - 30 December 1984. Proceedings of the American Catholic Philosophical Association 59:348-349.score: 420.0
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  12. G. E. Roberson, M. T. Wallace & J. A. Schirillo (2001). A Sensorimotor Account of Vision and Visual Consciousness-Open Peer Commentary-The Sensorimotor Contingency of Multisensory Localization Correlates with the Conscious Percept of Spatial Unity. Behavioral and Brain Sciences 24 (5):1001-1001.score: 420.0
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  13. K. A. Wallace (1994). A Feminist Challenge to Practices of Medicine. Journal of Clinical Ethics 5 (1):70.score: 420.0
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  14. William A. Wallace & J. G. Yoder (1997). Galileo s Logical Treatises: A Translation, with Notes and Commentary of His Appropriated Latin Questions on Aristotle's Posterior Analytics. Annals of Science 54 (3):320-320.score: 420.0
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  15. William P. Wallace & Karen A. Page (1982). Recognition Test Trials Without Distractors: A Comparison of Test Trials and Study Trials on Recognition and Recall. Bulletin of the Psychonomic Society 20 (5):245-248.score: 420.0
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  16. R. Jay Wallace (1996). Responsibility and the Moral Sentiments. Harvard University Press.score: 300.0
    R. Jay Wallace argues in this book that moral accountability hinges on questions of fairness: When is it fair to hold people morally responsible for what they do? Would it be fair to do so even in a deterministic world? To answer these questions, we need to understand what we are doing when we hold people morally responsible, a stance that Wallace connects with a central class of moral sentiments, those of resentment, indignation, and guilt. To hold someone (...)
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  17. R. Jay Wallace (ed.) (2006). Normativity and the Will: Selected Papers on Moral Psychology and Practical Reason. Oxford University Press.score: 300.0
    Normativity and the Will collects fourteen important papers on moral psychology and practical reason by R. Jay Wallace, one of the leading philosophers currently working in these areas. The papers explore the interpenetration of normative and psychological issues in a series of debates that lie at the heart of moral philosophy. Themes that are addressed include reason, desire, and the will; responsibility, identification, and emotion; and the relation between morality and other normative domains. Wallace's treatments of these topics (...)
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  18. Kathleen A. Wallace (1999). Anonymity. Ethics and Information Technology 1 (1):21-31.score: 300.0
    Anonymity is a form of nonidentifiability which I define as noncoordinatability of traits in a given respect. This definition broadens the concept, freeing it from its primary association with naming. I analyze different ways anonymity can be realized. I also discuss some ethical issues, such as privacy, accountability and other values which anonymity may serve or undermine. My theory can also conceptualize anonymity in information systems where, for example, privacy and accountability are at issue.
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  19. K. A. Wallace (2009). Common Morality and Moral Reform. Theoretical Medicine and Bioethics 30 (1):55-68.score: 300.0
    The idea of moral reform requires that morality be more than a description of what people do value, for there has to be some measure against which to assess progress. Otherwise, any change is not reform, but simply difference. Therefore, I discuss moral reform in relation to two prescriptive approaches to common morality, which I distinguish as the foundational and the pragmatic. A foundational approach to common morality (e.g., Bernard Gert’s) suggests that there is no reform of morality , but (...)
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  20. David Wallace, Language Use in a Branching Universe.score: 300.0
    I investigate the consequences for semantics, and in particular for the semantics of tense, if time is assumed to have a branching structure not out of metaphysical necessity (to solve some philosophical problem) but just as a contingent physical fact, as is suggested by a currently-popular approach to the interpretation of quantum mechanics.
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  21. Frederick T. Travis & R. K. Wallace (1999). Autonomic and EEG Patterns During Eyes-Closed Rest and Transcendental Meditation (TM) Practice: The Basis for a Neural Model of TM Practice. Consciousness and Cognition 8 (3):302-318.score: 300.0
    In this single-blind within-subject study, autonomic and EEG variables were compared during 10-min, order-balanced eyes-closed rest and Transcendental Meditation (TM) sessions. TM sessions were distinguished by (1) lower breath rates, (2) lower skin conductance levels, (3) higher respiratory sinus arrhythmia levels, and (4) higher alpha anterior-posterior and frontal EEG coherence. Alpha power was not significantly different between conditions. These results were seen in the first minute and were maintained throughout the 10-min sessions. TM practice appears to (1) lead to a (...)
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  22. B. Alan Wallace (2000). The Taboo of Subjectivity: Toward a New Science of Consciousness. Oxford University Press.score: 300.0
    This book takes a bold new look at ways of exploring the nature, origins, and potentials of consciousness within the context of science and religion.
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  23. Max Wallace (2012). High Court Case: Williams V the Commonwealth. Informit - Ielhss - Australian Humanist, the (0004-9328) 107 (107):5.score: 300.0
    Wallace, Max On 20 June 2012 the High Court of Australia handed down their decision in Willliams v The Commonwealth. The case concerned the question of whether it was unconstitutional for the federal government to fund religious chaplains in public schools. The argument against the funding was on technical, financial grounds. The government had avoided making a law in the parliament to fund the chaplains. That way, they were able to avoid a legal complaint that the funding breached Australia's (...)
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  24. Max Wallace (2012). Non-Religious Tax Avoidance. Australian Humanist, The 108 (108):9.score: 300.0
    Wallace, Max At the Atheist Foundation of Australia (AFA) Convention in Melbourne on 14 April this year Geoffrey Robertson QC turned his mind to the tax-exempt status of religion. He joked that, Atheist foundations could qualify for tax exemption by declaring their belief in Christopher Hitchens! Turn him into an L. Ron Hubbard figure to be worshipped through his sacred books! It got a good laugh. It never occurred to Robertson, or the Convention audience, that the AFA, like all (...)
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  25. Meg Wallace (2013). Freedom of Speech, Multiculturalism and Islam: Yes We 'Can' Talk About This. Australian Humanist, The 109 (109):16.score: 300.0
    Wallace, Meg London's National Theatre recently hosted a debate about freedom of speech, multiculturalism and Islam called Can we talk about this? The opening line was a question to the audience, 'Are you morally superior to the Taliban?' Anne Marie Waters, who was present, wrote in her blog that 'very few people in the audience raised their hand to say they were.' This response demonstrates a misconceived attempt to be seen as tolerant and 'multiculturalist'. People could not bring themselves (...)
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  26. David Wallace (2012). The Emergent Multiverse. Oxford University Press.score: 300.0
    Presenting a striking new account of the 'many worlds' approach to quantum theory, aka the Everett interpretation, David Wallace offers a clear and up-to-date survey of work on this theory in physics and in philosophy of science.
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  27. Sanford I. Nidich, Robert A. Ryncarz, Allan I. Abrams, David Orme‐Johnson & Robert Keith Wallace (1983). Kohlbergian Cosmic Perspective Responses, EEG Coherence, and the TM and TM‐Sidhi Programme. Journal of Moral Education 12 (3):166-173.score: 300.0
    Abstract While considerable attention has been given to Kohlberg's stages of moral reasoning, little effort has been given to studying Kohlberg's notion of a metaphorical Stage Seven, which presupposes a cosmic rather than a universal humanistic orientation. The purpose of this study was to determine whether EEG coherence can distinguish cosmic orientation responses from non?cosmic orientation responses to the question, ?Why be moral??. Thirteen cosmic orientation candidates were compared with thirteen non?cosmic orientation subjects, matched for age, using EEG coherence measures. (...)
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  28. Megan Wallace (2013). Counterparts and Compositional Nihilism: A Reply to A. J. Cotnoir. Thought: A Journal of Philosophy 2 (2):242-247.score: 300.0
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  29. Gwendolyn E. Roberson, Mark T. Wallace & James A. Schirillo (2001). The Sensorimotor Contingency of Multisensory Localization Correlates with the Conscious Percept of Spatial Unity. Behavioral and Brain Sciences 24 (5):1001-1002.score: 300.0
    Two cross-modal experiments provide partial support for O'Regan & Noë's (O&N's) claim that sensorimotor contingencies mediate perception. Differences in locating a target sound accompanied by a spatially disparate neutral light correlate with whether the two stimuli were perceived as spatially unified. This correlation suggests that internal representations are necessary for conscious perception, which may also mediate sensorimotor contingencies.
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  30. Brian Wallace, Asymmetric Enforcement of Cooperation in a Social Dilemma.score: 300.0
    We use a public-good experiment to analyze behavior in a decentralized asymmetric punishment institution. The institution is asymmetric in the sense that players differ in the effectiveness of their punishment. At the aggregate level, we observe remarkable similarities between outcomes in asymmetric and symmetric punishment institutions. Controlling for the average punishment effectiveness of the institutions, we find that asymmetric punishment institutions are as effective in fostering cooperation and as efficient as symmetric institutions. At the individual level, we find that players (...)
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  31. Rodrick Wallace (2002). Adaptation, Punctuation and Information: A Rate-Distortion Approach to Non-Cognitive 'Learning Plateaus' in Evolutionary Process. Acta Biotheoretica 50 (2).score: 300.0
    We extend recent information-theoretic phase transition approaches to evolutionary and cognitive process via the Rate Distortion and Joint Asymptotic Equipartition Theorems, in the circumstance of interaction with a highly structured environment. This suggests that learning plateaus in cognitive systems and punctuated equilibria in evolutionary process are formally analogous, even though evolution is not cognitive. Extending arguments by Adami et al. (2000), we argue that 'adaptation' is the process by which a distorted genetic image of a coherently structured environment is imposed (...)
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  32. Max Wallace (2014). The Terminal Decline of Christianity in New Zealand. Australian Humanist, The 114:16.score: 300.0
    Wallace, Max The results of the 2013 New Zealand Census has Christianity down to around 47 per cent. Retired scientist Ken Perrott's accompanying graph charts Christianity's decline in every recent census and projects its decline to just above 20 per cent by 2030, and further beyond that date.1 It is, of course, very unlikely to disappear altogether, but, equally, the chances of a major Christian revival in New Zealand are very remote.
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  33. Stephen J. Gotts, Ziad S. Saad, Hang Joon Jo, Gregory L. Wallace, Robert W. Cox & Alex Martin (2013). The Perils of Global Signal Regression for Group Comparisons: A Case Study of Autism Spectrum Disorders. Frontiers in Human Neuroscience 7.score: 300.0
    We have previously argued from a theoretical basis that the standard practice of regression of the Global Signal from the FMRI time series in functional connectivity studies is ill advised, particularly when comparing groups of participants. Here, we demonstrate in resting-state data from participants with an Autism Spectrum Disorder and matched controls that these concerns are also well founded in real data. Using the prior theoretical work to formulate predictions, we show: 1) rather than simply altering the mean or range (...)
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  34. Max Wallace (2014). Australia and New Zealand Are Soft Theocracies. Australian Humanist, The 113:11.score: 300.0
    Wallace, Max In trying to find an accurate way to describe the relationship between government and religion, I devised the term 'soft theocracy' and defined it as a 'state where church and government purposes coincide to garnishee taxpayers' money and resources, structurally through tax exemptions and functionally through grants and privileges'.
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  35. Max Wallace (2013). Rich Enough? Do Church Schools Need Government Money? Australian Humanist, The 111 (111):7.score: 300.0
    Wallace, Max This paper poses a paradox: the post-Gonski situation appears uncertain for mainly low socio-economic status government schools as the apparent government- in-waiting, the Coalition, have made a number of ominous statements as to whether they will follow through on the Gillard government's embrace of the Gonski funding reform.
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  36. Manish Saggar, Brandon G. King, Anthony P. Zanesco, Katherine A. MacLean, Stephen R. Aichele, Tonya L. Jacobs, David A. Bridwell, Phillip R. Shaver, Erika L. Rosenberg, Baljinder K. Sahdra, Emilio Ferrer, Akaysha C. Tang, George R. Mangun, B. Alan Wallace, Risto Miikkulainen & Clifford D. Saron (2012). Intensive Training Induces Longitudinal Changes in Meditation State-Related EEG Oscillatory Activity. Frontiers in Human Neuroscience 6:256-256.score: 300.0
    The capacity to focus one’s attention for an extended period of time can be increased through training in contemplative practices. However, the cognitive processes engaged during meditation that support trait changes in cognition are not well characterized. We conducted a longitudinal wait-list controlled study of intensive meditation training. Retreat participants practiced focused attention meditation techniques for three months during an initial retreat. Wait-list participants later undertook formally identical training during a second retreat. Dense-array scalp-recorded electroencephalogram (EEG) data were collected during (...)
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  37. Doug Wallace (1994). Between a Rock and a Hard Place. Business Ethics 8 (4):34-35.score: 300.0
    Jack knew the contract was unreasonable, but did that give his company a right to fudge on specifications?
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  38. Jennifer Wallace (2004). Digging the Dirt: The Archaeological Imagination. Duckworth.score: 300.0
    When Jennifer Wallace travelled round Greece as a student, hiking through olive groves to hunt out the stones of old temples and lost cities, she became fascinated by archaeology. It was magical. It was absurd. Give an archaeologist a few rocks and, like a master storyteller, he could bring another world to life. Give him a vague hunch about the past, and he was prepared to spend hours raking through the soil in search of proof. From the plain of (...)
     
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  39. William A. Wallace (ed.) (1994). Ethics in Modeling. Pergamon.score: 300.0
    The use of mathematical models to support decision making is proliferating in both the public and private sectors. Advances in computer technology and greater opportunities to learn the appropriate techniques are extending modeling capabilities to more and more people. As powerful decision aids, models can be both beneficial or harmful. At present, few safeguards exist to prevent model builders or users from deliberately, carelessly, or recklessly manipulating data to further their own ends. Perhaps more importantly, few people understand or appreciate (...)
     
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  40. Max Wallace & Wallace (2013). Finding Separation of Church and State for New Zealand. Australian Humanist, The 112:7.score: 300.0
    Wallace, Max; Wallace, Meg On 31 July this year submissions closed to the government's Constitutional Advisory Panel concerning a constitution for New Zealand. New Zealand, like England, does not have a written constitution. On 13 July there was a day-long seminar sponsored by the Law Faculty at Victoria University in Wellington on the question of separation of church and state. One reason for this seminar was the lack of constitutional separation in New Zealand.
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  41. Dewey D. Wallace (2011). Shapers of English Calvinism, 1660-1714: Variety, Persistence, and Transformation. OUP USA.score: 300.0
    Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration. In the midst of conflicts between Church and Dissent and the intellectual challenges of the dawning age of Enlightenment, these five individuals and groups dealt with deism, anti-Trinitarianism, and scoffing atheism - usually understood as godlessness - by choosing different emphases in their defense and promotion of Calvinist piety and theology. In each case there was not (...)
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  42. Alison Wray & Mike Wallace (2011). Accelerating the Development of Expertise: A Step-Change in Social Science Research Capacity Building. British Journal of Educational Studies 59 (3):241 - 264.score: 300.0
    It is argued that future research capacity building for the social sciences needs to incorporate methods to accelerate the acquisition by researchers of holistic expertise relevant to their roles as researchers and as developers of others. An agenda is presented, based on a model of learning that highlights missing elements of current provision, and two approaches currently under development are described.
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  43. Martha J. Farah, M. A. Monheit & M. A. Wallace (1991). Unconscious Perception of "Extinguished" Visual Stimuli: Reassessing the Evidence. Neuropsychologia 29:949-58.score: 280.0
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  44. P. A. Allen & B. Wallace (1991). Impact of Word Shape on Word Recognition. Bulletin of the Psychonomic Society 29 (6):526-526.score: 280.0
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  45. Ronald A. Knox & R. W. Wallace (1990). The Areopagos Council to 307 BC. Journal of Hellenic Studies 110:252.score: 280.0
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  46. Ryan A. Stevenson, Mark T. Wallace & Nicholas Altieri (2014). The Interaction Between Stimulus Factors and Cognitive Factors During Multisensory Integration of Audiovisual Speech. Frontiers in Psychology 5.score: 280.0
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  47. John Wallace (1977). Only in the Context of a Sentence Do Words Have Any Meaning. Midwest Studies in Philosophy 2 (1):144-164.score: 240.0
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  48. David Wallace (2011). Taking Particle Physics Seriously: A Critique of the Algebraic Approach to Quantum Field Theory. Studies in History and Philosophy of Science Part B 42 (2):116-125.score: 240.0
    I argue against the currently prevalent view that algebraic quantum field theory (AQFT) is the correct framework for philosophy of quantum field theory and that “conventional” quantum field theory (CQFT), of the sort used in mainstream particle physics, is not suitable for foundational study. In doing so, I defend that position that AQFT and CQFT should be understood as rival programs to resolve the mathematical and physical pathologies of renormalization theory, and that CQFT has succeeded in this task and AQFT (...)
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  49. Andy Wallace (1998). Book Review:Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy. Jurgen Habermas. [REVIEW] Ethics 108 (3):622-.score: 240.0
  50. William A. Wallace (1995). Circularity and the Paduan Regressus: From Pietro d'Abano to Galileo Galilei. Vivarium 33 (1):76-97.score: 240.0
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