Search results for 'Siobhan Nash Marshall' (try it on Scholar)

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  1.  10
    Siobhan Nash Marshall (2010). The Cambridge Companion to Boethius. [REVIEW] International Philosophical Quarterly 50 (1):139-141.
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  2.  6
    Siobhan Nash Marshall (2003). The Boethian Commentaries of Clarembald of Arras. International Philosophical Quarterly 43 (4):558-559.
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  3.  6
    Siobhan F. Marshall (2006). Boethius. American Catholic Philosophical Quarterly 80 (1):134-137.
  4.  3
    Stephanie Marie Santos Nash (2010). Marian Santos-Nash: What is a Mother? Budhi: A Journal of Ideas and Culture 14 (2 & 3):355-356.
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  5. John Marshall (1891). A Short History of Greek Philosophy / by John Marshall. Percival and Co.
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  6. J. David Wood, John U. Marshall & Atkinson College (1982). Rethinking Geographical Inquiry Essays by John U. Marshall ... [Et Al.]. Monograph Collection (Matt - Pseudo).
     
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  7.  17
    Siobhan Nash-Marshall (2012). Saint Anselm and the Problem of Evil, or On Freeing Evil From the “Problem of Evil”. International Philosophical Quarterly 52 (4):455-470.
    This article addresses one of the crucial metaphysical presuppositions of the contemporary problem of evil: the belief that evil is that which a good thing must eliminate, or to be more precise, that evil is that which God must eliminate. The first part analyzes J. L. Mackie’s atheological argument in “Evil and Omnipotence.” The second part analyzes the reasons why Saint Anselm rejected the claim that God must eliminate evil in his De Casu Diaboli. The article’s goal is not just (...)
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  8.  6
    Siobhan Nash-Marshall (2006). Personalist Papers. American Catholic Philosophical Quarterly 80 (2):295-298.
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  9.  15
    Siobhan Nash-Marshall (2009). The Prisoner's Philosophy. American Catholic Philosophical Quarterly 83 (4):634-636.
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  10.  12
    Siobhan Nash-Marshall (2009). The Problem of Evil. International Philosophical Quarterly 49 (2):265-267.
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  11.  7
    Siobhan Nash-Marshall (2004). Introduction. American Catholic Philosophical Quarterly 78 (2):175-179.
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  12.  14
    Siobhan Nash-Marshall (2002). The Intellect, Receptivity, and Material Singulars in Aquinas. International Philosophical Quarterly 42 (3):371-388.
    Intellectual receptivity is both the prerequisite for objective human knowledge and the condition of possibility for all human knowledge. My arguments are cast in Thomistic terms. In the first part, I review the most important arguments with which Aquinas defends the receptivity of the human intellect, especially the argument from intellectual media and the argument from actualization. In the second part, I attempt to resolve the apparent contradictions involved in the claim that the intellect is receptive, contradictions that stem from (...)
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  13.  10
    Siobhan Nash-Marshall & Rita Mahdessian (2013). Lies, Damned Lies, and Genocide. Metaphilosophy 44 (1-2):116-144.
    This article analyzes the claim that “deliberate denial [of genocide] is a form of aggression that ought to be regarded as a contribution to genocidal violence in its own right.” Its objective is to demonstrate that the claim is substantially correct: there are instances of genocide negation that are genocidal acts. The article suggests that one such instance is contained in a letter sent to Professor Robert Jay Lifton by Turkey's ambassador to the United States. The article is divided into (...)
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  14.  12
    Siobhan Nash-Marshall (2004). God, Simplicity, and the Consolatio Philosophiae. American Catholic Philosophical Quarterly 78 (2):225-246.
    One of the primary concerns of the Consolatio is to draw out many of the paradoxical conclusions concerning the relation between creation and God that stem from the premises of classical creationist metaphysics, and attempt to solve them. Once one accepts that God does exist, is omnipotent, omniscient, and simple, it becomes viciously difficult to explain: (1) how anything contrary to God’s will—evil—can exist; (2) how any cause can act independently of God’s will—human freedom; and (3) how “independent causes” can (...)
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  15.  9
    Siobhan Nash-Marshall (2005). Is Evil Really an Ontological "Primitive"? Proceedings of the American Catholic Philosophical Association 79:157-171.
    This paper regards the plausibility of rejecting the scholastic claim that the “good” is a transcendental property of being—that ens et bonum convertuntur—onthe basis of two claims: (1) Stephen Cahn’s claim that evil worlds created by an evil God are intrinsically plausible—i.e., that it is plausible to think of evil as a positive and instantiable property; and (2) the claim that “evil is a primitive”—that is, that evil is a primary or basic ontological property. It argues that if an “ontological (...)
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  16.  3
    Siobhan NashMarshall (2011). Speaking of God: Theology, Language, and Truth – By D. Stephen Long. Modern Theology 27 (3):538-540.
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  17.  2
    Siobhan Nash-Marshall (2010). Sandra Visser and Thomas Williams, Anselm.(Great Medieval Thinkers.) Oxford and New York: Oxford University Press, 2009. Pp. Xii, 303. $99 (Cloth); $29.95 (Paper). [REVIEW] Speculum 85 (3):748-748.
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  18.  4
    Siobhan Nash-Marshall (2001). 3. On the Fate of Nations. Logos 4 (2).
    If nations are sacred, then there is no warranting our having drawn the map of the Middle East to suit our needs rather than those of the peoples who populate those lands. If we have the right to draw world maps to suit our needs rather than those of the peoples who populate those lands, on the other hand, then there is no warranting the claim that nations are sacred. If patriotism is love of one’s nation, then patriotism’s being a (...)
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  19. Mary T. Clark, Aaron Conley, María Teresa Dávila, Mark Doorley, Todd French, J. Burton Fulmer, Jennifer Herdt, Rodolfo Hernandez-Diaz, John Kiess, Matthew J. Pereira, Siobhan Nash-Marshall, Edmund N. Santurri, George Schmidt, Sarah Stewart-Kroeker, Sergey Trostyanskiy, Darlene Weaver & William Werpehowski (2015). Augustine and Social Justice. Lexington Books.
    This volume examines some of the most contentious social justice issues present in the corpus of Augustine's writings. Whether one is concerned with human trafficking and the contemporary slave trade, the global economy, or endless wars, these essays further the conversation on social justice as informed by the writings of Augustine of Hippo.
     
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  20. Siobhan Nash-Marshall (2005). Is Evil Really an Ontological. Proceedings of the American Catholic Philosophical Association 79:157-171.
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  21. Siobhan Nash-Marshall (2015). The Problem of Evil. By Daniel Speak. International Philosophical Quarterly 55 (4):519-520.
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  22.  14
    John Marshall (1998). Descartes's Moral Theory. Cornell University Press.
    In this long awaited volume, John Marshall invites us to reconsider Rene Descartes as an ethicist.
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  23.  12
    Eugene Marshall (2013). The Spiritual Automaton: Spinoza's Science of the Mind. OUP Oxford.
    Eugene Marshall presents an original, systematic account of Spinoza's philosophy of mind, in which the mind is presented as an affective mechanism that, when rational, behaves as a spiritual automaton. He explores key themes in Spinoza's thought, and illuminates his philosophical and ethical project in a striking new way.
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  24.  9
    David Marshall (1984). Adam Smith and the Theatricality of Moral Sentiments. Critical Inquiry 10 (4):592-613.
    In Smith’s view, the dédoublement that structures any act of sympathy is internalized and doubled within the self. In endeavoring to “pass sentence” upon one’s own conduct, Smith writes, “I divide myself, as it were, into two persons; and … I, the examiner and judge, represent a different character from that other I, the person whose conduct is examined into and judged of” . Earlier in his book, Smith claims that in imagining someone else’s sentiments, we “imagine ourselves acting the (...)
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  25.  30
    Paul Marshall (2005). Mystical Encounters with the Natural World: Experiences and Explanations. OUP Oxford.
    Mystical experiences of the natural world bring a sense of unity, knowledge, self-transcendence, eternity, light, and love. This is the first detailed study of these intriguing phenomena. Paul Marshall surveys and evaluates a wide range of explanations put forward by religious thinkers, philosophers, and scientists, and offers his own perspective on the nature of these experiences.
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  26.  19
    James D. Marshall (1989). The Incompatibility of Punishment and Moral Education: A Reply to Peter Hobson. Journal of Moral Education 18 (2):144-147.
    Abstract In his paper ?The compatibility of punishment and moral education?, Hobson (1986) attempts to refute arguments which I had advanced (Marshall, 1984) to the effect that there were incompatibilities between claims to be morally educating children and to be punishing them. I wish to point out in Hobson's paper some questionable interpretations of the punishment literature and a serious flaw in the argument. More importantly, I wish to advance the debate by recourse to historical material and the work (...)
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  27.  8
    M. Victoria Marshall (1996). Types in Class Set Theory and Inaccessible Cardinals. Archive for Mathematical Logic 35 (3):145-156.
    In this paper I prove the following theorems which are the converses of some results of Judah and Laver (1983) and of Judah and Marshall (1993).-IfKM+ATW is not an extension by definition ofKM (and the model involved is well founded), then the existence of two inaccessible cardinals is consistent with ZF.-IfKM+ATW is not a conservative extension ofKM (and the model involved is well founded), then the existence of an inaccessible number of inaccessible cardinals is consistent with ZF.whereKM is Kelley (...)
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  28.  4
    James D. Marshall (2006). Simone de Beauvoir: The Philosophy of Lived Experience. Educational Theory 56 (2):177-189.
    Simone de Beauvoir, best known outside France as a leading modern feminist theorist, is also recognized as a writer of literature, philosophy, and drama. In this essay, James D. Marshall aims to present Beauvoir, not as a mere entry in the history of French philosophy, nor as an under‐laborer to Jean‐Paul Sartre, but as someone who has important philosophical insights to contribute to ongoing debates on the human condition, including those concerned with education. Central to these debates are issues (...)
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  29. John Marshall (2010). John Locke, Toleration and Early Enlightenment Culture. Cambridge University Press.
    This book is a major intellectual and cultural history of intolerance and toleration in early modern and early Enlightenment Europe. John Marshall offers an extensive study of late seventeenth-century practices of religious intolerance and toleration in England, Ireland, France, Piedmont and the Netherlands and the arguments that John Locke and his associates made in defence of 'universal religious toleration'. He analyses early modern and early Enlightenment discussions of toleration, debates over toleration for Jews and Muslims as well as for (...)
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  30. John Marshall (2006). John Locke, Toleration and Early Enlightenment Culture. Cambridge University Press.
    This book is a major intellectual and cultural history of intolerance and toleration in early modern and early Enlightenment Europe. John Marshall offers an extensive study of late seventeenth-century practices of religious intolerance and toleration in England, Ireland, France, Piedmont and the Netherlands and the arguments that John Locke and his associates made in defence of 'universal religious toleration'. He analyses early modern and early Enlightenment discussions of toleration, debates over toleration for Jews and Muslims as well as for (...)
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  31. Cbe Marshall (ed.) (2005). Proceedings of the British Academy Volume 130, Biographical Memoirs of Fellows, Iv. OUP/British Academy.
    Eleven obituaries of recently deceased Fellows of the British Academy: Isaiah Berlin; Christopher Hill; Rodney Hilton; Keith Hopkins; Peter Laslett; Geoffrey Marshall; John Roskell; Isaac Schapera; Ben Segal; John Cyril Smith and Richard Wollheim.
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  32. Cbe Marshall (2005). Proceedings of the British Academy, Volume 130: Biographical Memoirs of Fellows, Iv. Oxford University Press Uk.
    Eleven obituaries of recently deceased Fellows of the British Academy: Isaiah Berlin; Christopher Hill; Rodney Hilton; Keith Hopkins; Peter Laslett; Geoffrey Marshall; John Roskell; Isaac Schapera; Ben Segal; John Cyril Smith and Richard Wollheim.
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  33.  4
    David L. Marshall (2010). Vico and the Transformation of Rhetoric in Early Modern Europe. Cambridge University Press.
    Considered the most original thinker in the Italian philosophical tradition, Giambattista Vico has been the object of much scholarly attention but little consensus. In this new interpretation, David L. Marshall examines the entirety of Vico's oeuvre and situates him in the political context of early modern Naples. He demonstrates Vico's significance as a theorist who adapted the discipline of rhetoric to modern conditions. Marshall presents Vico's work as an effort to resolve a contradiction. As a professor of rhetoric (...)
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  34. Stephen W. Melville & Donald Marshall (1986). Philosophy Beside Itself: On Deconstruction and Modernism. Univ of Minnesota Press.
    _Philosophy Beside Itself _ was first published in 1986. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The writings of French philosopher Jacques Derrida have been the single most powerful influence on critical theory and practice in the United States over the past decade. But with few exceptions American philosophers have taken little or no interest in Derrida's work, and the task of reception, (...)
     
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  35. Richard Nash (1991). John Craige's Mathematical Principles of Christian Theology. Southern Illinois University.
    First published in Latin in 1699, John Craige’s _Theology _represents a rare early attempt to introduce mathematical reasoning into moral and theological dispute. Craige’s effort to determine the earliest possible date of the Apocalypse earned him ridicule as an eccentric and a crank. Yet, Richard Nash argues, the intensity of the response to Craige’s work testifies to how widely felt the conflict was between the old and newly emergent notions of probability.
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  36. Henry Rutgers Marshall (1919). Of Outer-World Objects. Journal of Philosophy, Psychology and Scientific Methods 16 (2):46-50.
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  37.  56
    D. Zohar & I. N. Marshall (1990). The Quantum Self. Morrow.
  38.  24
    Mark Cordano, R. Scott Marshall & Murray Silverman (2010). How Do Small and Medium Enterprises Go “Green”? A Study of Environmental Management Programs in the U.S. Wine Industry. Journal of Business Ethics 92 (3):463 - 478.
    In industries populated by small and medium enterprises, managers' good intentions frequently incur barriers to superior environmental performance (Tilley, Bus Strategy Environ 8:238-248, 1999). During the period when the U.S. wine industry was beginning to promote voluntary adoption of sound environmental practices, we examined managers' attitudes, norms, and perceptions of stakeholder pressures to assess their intentions to implement environmental management programs (EMP). We found that managers within the simple structures of these small and medium firms are responsive to attitudes, norms, (...)
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  39. Henry Rutgers Marshall (1916). Retentiveness and Dreams. Mind 25 (98):206-222.
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  40. P. Marshall (1995). Book Review : Plurality and Christian Ethics, by Ian Markham. Cambridge University Press, 1994. Xiv + 225pp. Hb. 30. [REVIEW] Studies in Christian Ethics 8 (2):125-128.
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  41.  21
    Rosemary P. Ramsey, Greg W. Marshall, Mark W. Johnston & Dawn R. Deeter-Schmelz (2007). Ethical Ideologies and Older Consumer Perceptions of Unethical Sales Tactics. Journal of Business Ethics 70 (2):191 - 207.
    Demographic differences among consumer groups have become increasingly important to the development of marketing strategies. Marketers depend heavily on the sales force to implement strategies at the consumer level and, not surprisingly, different groups may view the salesperson’s role differently. Unfortunately, unethical sales practices targeted at various consumer groups, and especially at seniors, have been utilized as well. The purpose of this study is to provide initial empirical evidence of the ethical ideological make-up of four age segments outlined by Strauss (...)
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  42. Eugene Marshall (2008). Adequacy and Innateness in Spinoza. Oxford Studies in Early Modern Philosophy 4:51-88.
  43.  62
    Brian Weatherson & Dan Marshall (2012). Intrinsic Vs. Extrinsic Properties. In Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy (Fall 2014 Edition).
    I have some of my properties purely in virtue of the way I am. (My mass is an example.) I have other properties in virtue of the way I interact with the world. (My weight is an example.) The former are the intrinsic properties, the latter are the extrinsic properties. This seems to be an intuitive enough distinction to grasp, and hence the intuitive distinction has made its way into many discussions in ethics, philosophy of mind, metaphysics and even epistemology. (...)
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  44.  29
    R. Scott Marshall (2011). Conceptualizing the International For-Profit Social Entrepreneur. Journal of Business Ethics 98 (2):183 - 198.
    This article looks at social entrepreneurs that operate for-profit and internationally, offering that international for-profit social entrepreneurs (IFPSE) are of a unique type. Initially, this article utilizes the entrepreneurship, social entrepreneurship, and international entrepreneurship literatures to develop a definition of the IFPSE. Next, a proposed model of the IFPSE is built utilizing the dimensions of mindset, opportunity recognition, social networks, and outcomes. Case studies of three IFPSE are then used to examine the proposed model. In the final section, findings from (...)
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  45. Henry Rutgers Marshall (1892). The Field of Æsthetics Psychologically Considered. II.: The Differentiation of Æsthetics From Hedonics. Mind 1 (4):453-469.
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  46.  6
    Bev Marshall & Philip Dewe (1997). An Investigation of the Components of Moral Intensity. Journal of Business Ethics 16 (5):521-529.
    While there is considerable interest in the topic of business ethics, much of the research moves towards measuring components with a view to predicting ethical behaviour. To date there has not been a satisfactory definition of business ethics, nor has there been any real attempt to understand the components of a situation that may influence an individual's assessment of that situation as ethical or otherwise. Using Jones's (1991) construct of moral intensity as a basis for investigation, this paper presents some (...)
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  47. P. Marshall (1993). Does the Creation Have Rights? Studies in Christian Ethics 6 (2):31-49.
  48.  52
    Kimball P. Marshall (1999). Has Technology Introduced New Ethical Problems? Journal of Business Ethics 19 (1):81 - 90.
    Drawing on William F. Ogburn's cultural lag thesis, an inherent conflict is proposed between the rapid speed of modern technological advances and the slower speed by which ethical guidelines for utilization of new technologies are developed. Ogburn's cultural lag thesis proposes that material culture advances more rapidly than non-material culture. Technology is viewed as part of material culture and ethical guidelines for technology utilization are viewed as an adaptive aspect of non-material culture. Cultural lag is seen as a critical ethical (...)
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  49. Eugene Marshall (2010). Spinoza on the Problem of Akrasia. European Journal of Philosophy 18 (1):41-59.
    : Two common ways of explaining akrasia will be presented, one which focuses on strength of desire and the other which focuses on action issuing from practical judgment. Though each is intuitive in a certain way, they both fail as explanations of the most interesting cases of akrasia. Spinoza 's own thoughts on bondage and the affects follow, from which a Spinozist explanation of akrasia is constructed. This account is based in Spinoza 's mechanistic psychology of cognitive affects. Because Spinoza (...)
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  50. Dan Marshall (2009). Can 'Intrinsic' Be Defined Using Only Broadly Logical Notions? Philosophy and Phenomenological Research 78 (3):646-672.
    An intrinsic property is roughly a property things have in virtue of how they are, as opposed to how they are related to things outside of them. This paper argues that it is not possible to give a definition of 'intrinsic' that involves only logical, modal and mereological notions, and does not depend on any special assumptions about either properties or possible worlds.
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