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

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  1. Siobhan Nash Marshall (2003). The Boethian Commentaries of Clarembald of Arras. International Philosophical Quarterly 43 (4):558-559.score: 290.0
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  2. Siobhan Nash Marshall (2010). The Cambridge Companion to Boethius. International Philosophical Quarterly 50 (1):139-141.score: 290.0
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  3. Siobhan F. Marshall (2006). Boethius. American Catholic Philosophical Quarterly 80 (1):134-137.score: 120.0
  4. Stephanie Marie Santos Nash (2010). Marian Santos-Nash: What is a Mother? Budhi: A Journal of Ideas and Culture 14 (2 & 3):355-356.score: 120.0
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  5. John Marshall (1998). Descartes's Moral Theory. Cornell University Press.score: 60.0
    In this long awaited volume, John Marshall invites us to reconsider Rene Descartes as an ethicist.
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  6. James D. Marshall (1989). The Incompatibility of Punishment and Moral Education: A Reply to Peter Hobson. Journal of Moral Education 18 (2):144-147.score: 60.0
    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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  7. Paul Marshall (2005). Mystical Encounters with the Natural World: Experiences and Explanations. OUP Oxford.score: 60.0
    Some 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 explores the circumstances, characteristics, and after-effects of this important but relatively neglected type of mystical experience, and critiques explanations that range from the spiritual and metaphysical to the psychoanalytic, contextual, and neuropsychological. The theorists discussed include R. M. Bucke, Edward Carpenter, W. R. Inge, Evelyn Underhill, Rudolf Otto, Sigmund Freud, Aldous (...)
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  8. David L. Marshall (2010). Vico and the Transformation of Rhetoric in Early Modern Europe. Cambridge University Press.score: 60.0
    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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  9. P. J. Marshall, CBE, FBA (ed.) (2005). Proceedings of the British Academy Volume 130, Biographical Memoirs of Fellows, IV. OUP/British Academy.score: 60.0
    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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  10. M. Victoria Marshall (1996). Types in Class Set Theory and Inaccessible Cardinals. Archive for Mathematical Logic 35 (3):145-156.score: 60.0
    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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  11. Eugene Marshall (2014). The Spiritual Automaton: Spinoza's Science of the Mind. Oup Oxford.score: 60.0
    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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  12. Eugene Marshall (2010). Spinoza on the Problem of Akrasia. European Journal of Philosophy 18 (1):41-59.score: 30.0
  13. Eugene Marshall (2008). Adequacy and Innateness in Spinoza. Oxford Studies in Early Modern Philosophy 4:51-88.score: 30.0
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  14. Colin R. Marshall (2009). The Mind and the Body as 'One and the Same Thing' in Spinoza. British Journal for the History of Philosophy 17 (5):897-919.score: 30.0
    I argue that, contrary to how he is often read, Spinoza did not believe that the mind and the body were numerically identical. This means that we must find some alternative reading for his claims that they are 'one and the same thing' (I describe three such alternative readings).
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  15. Colin Marshall (2010). Kant's Metaphysics of the Self. Philosophers' Imprint 10 (8):1-21.score: 30.0
    I argue that Kant's Critique of Pure Reason offers a positive metaphysical account of the thinking self. Previous interpreters have overlooked this account, I believe, because they have held that any metaphysical view of the self would be incompatible with both Kant's insistence on the limitations of cognition and with his project in the Paralogisms. Closer examination, however, shows that neither of those aspects of the Critique precludes a metaphysical account of the self, and that other aspects (namely, the structure (...)
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  16. Dan Marshall (2009). Can 'Intrinsic' Be Defined Using Only Broadly Logical Notions? Philosophy and Phenomenological Research 78 (3):646-672.score: 30.0
    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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  17. R. A. Nash (1989). Cognitive Theories of Emotion. Noûs 23 (September):481-504.score: 30.0
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  18. Alan Marshall (1993). Ethics and the Extraterrestrial Environment. Journal of Applied Philosophy 10 (2):227-236.score: 30.0
  19. Pierre Hadot, tr Simmons, J. Aaron & ed Marshall, Mason (2005). There Are Nowadays Professors of Philosophy, but Not Philosophers. Journal of Speculative Philosophy 19 (3):229-237.score: 30.0
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  20. S. E. Marshall (1999). Bodyshopping: The Case of Prostitution. Journal of Applied Philosophy 16 (2):139–150.score: 30.0
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  21. Patricia A. Marshall, David C. Thomasma & Abdallah S. Daar (1996). Marketing Human Organs: The Autonomy Paradox. Theoretical Medicine and Bioethics 17 (1).score: 30.0
    The severe shortage of organs for transplantation and the continual reluctance of the public to voluntarily donate has prompted consideration of alternative strategies for organ procurement. This paper explores the development of market approaches for procuring human organs for transplantation and considers the social and moral implications of organ donation as both a gift of life and a commodity exchange. The problematic and paradoxical articulation of individual autonomy in relation to property rights and marketing human body parts is addressed. We (...)
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  22. Peter W. Halligan & John C. Marshall (1998). Neglect of Awareness. Consciousness and Cognition 7 (3):356-380.score: 30.0
    We describe some of the signs and symptoms of left visuo-spatial neglect. This common, severe and often long-lasting impairment is the most striking consequence of right hemisphere brain damage. Patients seem to (over-)attend to the right with subsequent inability to respond to stimuli in contralesional space. We draw particular attention to how patients themselves experience neglect. Furthermore, we show that the neglect patient's loss of awareness of left space is crucial to an understanding of the condition. Even after left space (...)
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  23. Colin Marshall (2011). Kant's Theory of the Self. British Journal for the History of Philosophy 18 (5):950-952.score: 30.0
    The self for Kant is something real, and yet is neither appearance\nnor thing in itself, but rather has some third status. Appearances\nfor Kant arise in space and time where these are respectively forms\nof outer and inner attending (intuition). Melnick explains the "third\nstatus" by identifying the self with intellectual action that does\nnot arise in the progression of attending (and so is not appearance),\nbut accompanies and unifies inner attending. As so accompanying,\nit progresses with that attending and is therefore temporal--not\na thing in itself. (...)
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  24. Eugene Marshall (2008). Spinoza's Cognitive Affects and Their Feel. British Journal for the History of Philosophy 16 (1):1 – 23.score: 30.0
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  25. Kerry L. Pedigo & Verena Marshall (2009). Bribery: Australian Managers' Experiences and Responses When Operating in International Markets. [REVIEW] Journal of Business Ethics 87 (1):59 - 74.score: 30.0
    Managers seeking to respect local norms when operating in cross-cultural settings may encounter ethical dilemmas when faced with values that potentially conflict with their own. The question of whose ethics or values should be applied or whether a set of universal eth- ical norms should be developed often confronts managers in their international business dealings. This article explores the findings from a qualitative research study that examines critical ethical dilemmas confronting Australian managers in their international business operations and their responses (...)
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  26. Dan Marshall & Josh Parsons (2001). Langton and Lewis on 'Intrinsic'. Philosophy and Phenomenological Research 63 (2):347-351.score: 30.0
  27. G. D. Marshall (1970). Attention and Will. Philosophical Quarterly 20 (January):14-25.score: 30.0
  28. Terence E. Marshall (1978). Rousseau and Enlightenment. Political Theory 6 (4):421-455.score: 30.0
  29. Kimball P. Marshall (1999). Has Technology Introduced New Ethical Problems? Journal of Business Ethics 19 (1):81 - 90.score: 30.0
    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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  30. Patricia A. Marshall (1996). Introduction: Organ Transplantation — Defining the Boundaries of Personhood, Equity and Community. Theoretical Medicine and Bioethics 17 (1).score: 30.0
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  31. John Marshall (1994). John Locke: Resistance, Religion, and Responsibility. Cambridge University Press.score: 30.0
    A major account of the development of the political, religious, social and moral thought of John Locke.
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  32. James D. Marshall (2008). Wittgenstein, Freud, Dreaming and Education: Psychoanalytic Explanation as 'Une Façon de Parler'. Educational Philosophy and Theory 40 (5):606-620.score: 30.0
    Freud saw the dream as occupying a very important position in his theoretical model. If there were to be problems with his theoretical account of the dream then this would impinge upon proposed therapy and, of course, education as the right balance between the instincts and the institution of culture. Wittgenstein, whilst stating that Freud was interesting and important, raised several issues in relation to psychology/psychoanalysis, and to Freud in particular. Why would Wittgenstein have seen Freud as having some important (...)
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  33. Kate Nash (1996). Post-Democracy, Politics and Philosophy: An Interview with Jacques Ranci Re. Angelaki 1 (3):171 – 178.score: 30.0
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  34. Sarah Marshall (2003). Scanlon and Reasons. In Matt Matravers (ed.), Scanlon and Contractualism. Frank Cass. 13-32.score: 30.0
    Scanlon's account of reasons is essential to his contractualism as a whole, providing an extensive foundation in practical reasoning for his theory. A full understanding of his account of reasons is therefore vital to understanding the nature of Scanlon's contractualism. With the aim of contributing to such an understanding, in this essay I reconstruct several of Scanlon's most significant arguments concerning reasons. I focus on two areas: his discussion of the role of desire in practical reasoning and his arguments for (...)
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  35. Jim Marshall (2008). Philosophy as Literature. Educational Philosophy and Theory 40 (3):383–393.score: 30.0
    How best to introduce philosophical ideas? Is the best and only way by studying the history of philosophy and its rational arguments and discussions? But can literature, usually hived off from philosophy, be used instead and can this be as effective as rational argument? This paper explores these questions. First it considers a text which introduces philosophy through the analysis of literature, in particular James Joyce's 'Araby', arguing that the traditional analytic approach employed by the text, by concentrating on epistemology, (...)
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  36. I. N. Marshall (1995). Some Phenomenological Implications of a Quantum Model of Consciousness. Minds and Machines 5 (4):609-20.score: 30.0
    We contrast person-centered categories with objective categories related to physics: consciousness vs. mechanism, observer vs. observed, agency vs. event causation. semantics vs. syntax, beliefs and desires vs. dispositions. How are these two sets of categories related? This talk will discuss just one such dichotomy: consciousness vs. mechanism. Two extreme views are dualism and reductionism. An intermediate view is emergence. Here, consciousness is part of the natural order (as against dualism), but consciousness is not definable only in terms of physical mass, (...)
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  37. Colin Marshall (2009). Kant and Skepticism (Review). Journal of the History of Philosophy 47 (2):pp. 319-320.score: 30.0
  38. James D. Marshall (2002). Michel Foucault: Liberation, Freedom, Education. Educational Philosophy and Theory 34 (4):413–418.score: 30.0
  39. R. A. Duff & S. E. Marshall (2004). Communicative Punishment and the Role of the Victim. Criminal Justice Ethics 23 (2):39-50.score: 30.0
  40. John C. Marshall, Gereon R. Fink, Peter W. Halligan & Giuseppe Vallar (2002). Spatial Awareness: A Function of the Posterior Parietal Lobe? Cortex 38 (2):253-257.score: 30.0
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  41. Ruth Marshall (2010). The Sovereignty of Miracles:Pentecostal Political Theology in Nigeria. Constellations 17 (2):197-223.score: 30.0
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  42. James D. Marshall (2001). A Critical Theory of the Self: Wittgenstein, Nietzsche, Foucault. Studies in Philosophy and Education 20 (1):75-91.score: 30.0
    Critical thinking, considered as a version of informallogic, must consider emotions and personal attitudesin assessing assertions and conclusions in anyanalysis of discourse. It must therefore presupposesome notion of the self. Critical theory may be seenas providing a substantive and non-neutral positionfor the exercise of critical thinking. It thereforemust presuppose some notion of the self. This paperargues for a Foucauldean position on the self toextend critical theory and provide a particularposition on the self for critical thinking. Thisposition on the self is (...)
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  43. James D. Marshall (1984). Punishment and Moral Education. Journal of Moral Education 13 (2):83-89.score: 30.0
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  44. Douglas A. Marshall (2002). Behavior, Belonging, and Belief: A Theory of Ritual Practice. Sociological Theory 20 (3):360-380.score: 30.0
    A new model of ritual based on Durkheim's ([1912] 1995) theory is developed. It is argued that ritual practices generate belief and belonging in participants by activating multiple social-psychological mechanisms that interactively create the characteristic outcomes of ritual. Specifically, the distinctive elements of ritual practice are shown to induce altered subjective states and effortful and/or anomalous behaviors, which are subsequently misattributed in such a way that belief and belonging are created or maintained around the focus of ritual attention. These processes (...)
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  45. R. Scott Marshall (2011). Conceptualizing the International For-Profit Social Entrepreneur. Journal of Business Ethics 98 (2):183 - 198.score: 30.0
    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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  46. James D. Marshall (1999). Performativity: Lyotard and Foucault Through Searle and Austin. Studies in Philosophy and Education 18 (5):309-317.score: 30.0
    Lyotard talks of performativity or the subsumption of education to the efficient functioning of the social system. Education is no longer to be concerned with the pursuit of ideals such as that of personal autonomy or emancipation, but with the means, techniques or skills that contribute to the efficient operation of the state in the world market and contribute to maintaining the internal cohesion and legitimation of the state. But this requires individuals of a certain kind -- not Kantian autonomous (...)
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  47. D. Zohar & I. N. Marshall (1990). The Quantum Self. Morrow.score: 30.0
  48. Alan Marshall (2007). Questioning Nuclear Waste Substitution: A Case Study. Science and Engineering Ethics 13 (1):83-98.score: 30.0
    This article looks at the ethical quandaries, and their social and political context, which emerge as a result of international nuclear waste substitution. In particular it addresses the dilemmas inherent within the proposed return of nuclear waste owned by Japanese nuclear companies and currently stored in the United Kingdom. The UK company responsible for this waste, British Nuclear Fuels Limited (BNFL), wish to substitute this high volume intermediate-level Japanese-owned radioactive waste for a much lower volume of much more highly radioactive (...)
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  49. Henry Rutgers Marshall (1899). Belief and Will. International Journal of Ethics 9 (3):359-373.score: 30.0
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  50. Henry Rutgers Marshall (1896). Consciousness and Biological Evolution. (I.). Mind 5 (19):367-387.score: 30.0
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