Search results for 'Stephen L. Worth' (try it on Scholar)

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  1. William Kingdon Clifford & Leslie Stephen (1879). Lectures and Essays, Ed. By L. Stephen and F. Pollock.
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  2.  21
    Robert L. Williams & Stephen L. Worth (2001). The Relationship of Critical Thinking to Success in College. Inquiry 21 (1):5-16.
    The definition, assessment, predictive validity, demographic correlates, and promotion of critical thinking at the college level are addressed in this article. Although the definitions of critical thinking vary substantially, a common theme is the linkage of conclusions to relevant evidence. Assessment measures range from quasi-standardized instruments to informal class assessment and include both generic and subject-specific formats. Although critical thinking potentially serves both as a predictor of college success and as a criterion of suceess, its greater utility may be as (...)
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  3.  8
    Sarah E. Worth & Jennifer McMahon Railey (1998). Susan L. Feagin: Reading with Feeling: The Aesthetics of Appreciation. Journal of Value Inquiry 32 (4):579-581.
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  4.  20
    Sarah E. Worth & Jennifer McMahon Railey (1998). Susan L. Feagin: Reading with Feeling: The Aesthetics of Appreciation. [REVIEW] Journal of Value Inquiry 32 (4):579-581.
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  5.  11
    Sarah E. Worth (2004). The Aesthetics of Mimesis: Ancient Texts and Modern Problems Stephen Halliwell Princeton, NJ: Princeton University Press, 2002, Ix + 424 Pp., $24.95 Paper. [REVIEW] Dialogue 43 (01):194-.
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  6.  19
    J. Conroy Stephen, L. N. Emerson Tisha & Frank Pons (2010). Ethical Attitudes of Accounting Practitioners: Are Rank and Ethical Attitudes Related? Journal of Business Ethics 91 (2).
    We address a previous finding in the business ethics literature in which accounting professionals in higher rank levels, i.e., “manager” or “partner” of auditing firms, appear to have lower moral reasoning ability than their junior counterparts. Prior investigations have relied upon a similar methodology for estimating ethical beliefs, namely testing “moral reasoning ability” using either the Moral Judgment Interview or Defining Issues Test. In the present study, we use a multiple vignettes approach to test for the existence of the inverse (...)
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  7.  18
    P. Waples Ethan, L. Antes Alison, T. Murphy Stephen, Michael Shane Connelly & D. Mumford (2009). A Meta-Analytic Investigation of Business Ethics Instruction. Journal of Business Ethics 87 (1).
    The education of students and professionals in business ethics is an increasingly important goal on the agenda of business schools and corporations. The present study provides a meta-analysis of 25 previously conducted business ethics instructional programs. The role of criteria, study design, participant characteristics, quality of instruction, instructional content, instructional program characteristics, and characteristics of instructional methods as moderators of the effectiveness of business ethics instruction were examined. Overall, results indicate that business ethics instructional programs have a minimal␣impact on increasing (...)
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  8.  10
    Richard A. Griggs Richard, D. Platt Stephen, E. Newstead Sherri & L. Jackson (1998). Attentional Factors in a Disjunctive Reasoning Task. Thinking and Reasoning 4 (1):1 – 14.
    Girotto and Legrenzi's 1993 facilitation effect for their SARS version of Wason s THOG problem a disjunctive reasoning task was examined. The effect was not replicated when the standard THOG problem instructions were used in Experiments 1 and 2. However, in Experiment 3 when Girotto and Legrenzi's precise instructions were used, facilitation was observed. Experiment 4 further investigated the role of the type of instructions in the observed facilitation. The results suggest that such facilitation may result from attentional factors rather (...)
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  9.  13
    Donald W. Musser, Rowntree S. J. Stephen, Haim Gordon, Brace Kuklick, Bradley R. Dewey & Robert L. Greenwood (1989). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 26 (3):185-192.
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  10. Stephen R. L. Clark (1993). The Better Part: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 35:29-49.
    According to Aristotle, the goal of anyone who is not simply stupid or slavish is to live a worthwhile life. There are, no doubt, people who have no goal at all beyond the moment's pleasure or release from pain. There may be people incapable of reaching any reasoned decision about what to do, and acting on it. But anyone who asks how she should live implicitly agrees that her goal is to live well, to live a life that she can (...)
     
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  11. Stephen F. Frowen & G. L. S. Shackle (2004). Economists in Discussion the Correspondence Between G.L.S. Shackle and Stephen F. Frowen, 1951-1992. Monograph Collection (Matt - Pseudo).
     
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  12.  14
    Stephen L. Brock, Stephen L. Brock.
    Size is not always a gauge of significance. The issue that I propose to address here centers on a single clause from the Summa theologiae . But it goes nearly to the heart of St Thomas’s teaching on natural law. It concerns the way in which Thomas thinks the human mind comes to understand good and evil. The specific question raised by the clause is the role played in this process by what Thomas calls “natural inclination.” This question leads to (...)
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  13.  3
    Stephen R. L. Clark (1983). Sexual Ontology and Group Marriage: Stephen R. L. Clark. Philosophy 58 (224):215-227.
    Philosophers of earlier ages have usually spent time in considering thenature of marital, and in general familial, duty. Paley devotes an entire book to those ‘relative duties which result from the constitution of the sexes’,1 a book notable on the one hand for its humanity and on the other for Paley‘s strange refusal to acknowledge that the evils for which he condemns any breach of pure monogamy are in large part the result of the fact that such breaches are generally (...)
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  14. Stephen R. L. Clark (1992). Orwell and the Anti-Realists: Stephen R. L. Clark. Philosophy 67 (260):141-154.
    The purpose of Newspeak was not only to provide a medium of expression for the world-view and mental habits proper to the devotees of Ingsoc, but to make all other modes of thought impossible.
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  15.  3
    Stephen R. L. Clark (1992). Where Have All the Angels Gone?1: STEPHEN R. L. CLARK. Religious Studies 28 (2):221-234.
    Anyone who wishes to talk about angels has to respond to the mocking question, how many of them can dance on the point of a pin. The answer is: ‘just as many as they please’. Angels being immaterial intellects do not occupy space to the exclusion of any other such intellectual substance, and their being ‘on’ the point of a pin can only mean that they attend to it. The question, however, is not one that concerned our mediaeval predecessors, although (...)
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  16. Stephen R. L. Clark (1991). How Many Selves Make Me?1: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 29:213-233.
    Cartesian accounts of the mental make it axiomatic that consciousness is transparent: what I feel, I know I feel, however many errors I may make about its cause. ‘I’ names a simple, unextended, irreducible substance, created ex nihilo or eternally existent, and only associated with the complete, extended, dissoluble substance or pretend-substance that is ‘my’ body by divine fiat. Good moderns take it for granted that ‘we’ now realize how shifting, foggy and deconstructible are the boundaries of the self; ‘we’ (...)
     
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  17.  1
    Stephen R. L. Clark (1990). World Religions and World Orders: STEPHEN R. L. CLARK. Religious Studies 26 (1):43-57.
    There are good reasons for being suspicious of the very concept of ‘a religion’, let alone a ‘world religion’. It may be useful for a hospital administrator to know a patient's ‘religion’ – as Protestant or Church of England or Catholic or Buddhist – but such labels clearly do little more than identify the most suitable chaplain, and connote groupings in the vast and confusing region of ‘religious thought and practice’ that are of very different ranks. By any rational, genealogical (...)
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  18. Stephen R. L. Clark (1987). Abstract Morality, Concrete Cases: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 22:35-53.
    Practitioners of disciplines whose problems are debated by moral philosophers regularly complain that the philosophers are engaged in abstract speculation, divorced from ‘real-life’ consequences and responsibilities, that it is the practitioners who must take the decisions, and that they cannot act in accordance with strict abstract logic.
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  19. Stephen R. L. Clark (1992). Descartes' Debt to Augustine: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 32:73-88.
    Jonathan Edwards identified the central act of faith as ‘the cordial consent of beings to Being in general’, which is to say to God . That equation, of Being, Truth and God, is rarely taken seriously in analytical circles. My argument will be that this is to neglect the real context of a great deal of past philosophy, particularly the very Cartesian arguments from which so many undergraduate courses begin. All too many students issue from such courses immunized against enthusiasm, (...)
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  20. Stephen R. L. Clark (1990). The Limits of Explanation: Limited Explanations: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 27:195-210.
    When I was first approached to read a paper at the conference from which this volume takes its beginning I expected that Flint Schier, with whom I had taught a course on the Philosophy of Biology in my years at Glasgow, would be with us to comment and to criticize. I cannot let this occasion pass without expressing once again my own sense of loss. I am sure that we would all have gained by his presence, and hope that he (...)
     
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  21. Stephen R. L. Clark (1995). Tools, Machines and Marvels: Stephen R. L. Clark. Royal Institute of Philosophy Supplement 38:159-176.
    Technology, according to Derry and Williams's Short History , ‘comprises all that bewilderingly varied body of knowledge and devices by which man progressively masters his natural environment’. Their casual, and unconscious, sexism is not unrelated to my present topic. Women enter the story as spinners, burden bearers and, at long last, typists. ‘The tying of a bundle on the back or the dragging of it along upon the outspread twigs of a convenient branch are contributions [and by implication the only (...)
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  22. Daniel A. Dombrowski (2000). Not Even a Sparrow Falls: The Philosophy of Stephen R. L. Clark. Michigan State University Press.
    Since the mid-1970s an amazing philosopher has blazed across the philosophic sky—Stephen R. L. Clark. To date he has written twelve books, including _From Athens to Jerusalem, Aristotle's Man, Animals and Their Moral Standing, Civil Peace and Sacred Order, God's World and the Great Awakening, The Mysteries of Religion, The Moral Status of Animals, The Nature of the Beast, and A Parliament of Souls,_ as well as dozens of articles. Critics find him "arresting," "profound," "amusing," and, paradoxically, "irritating." In (...)
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  23.  16
    Onora O'Neill (1980). The Moral Status of Animals by Stephen L. R. Clark. Journal of Philosophy 77 (7):440-446.
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  24.  42
    P. Pearle (2005). Stephen L. Adler, Quantum Theory as an Emergent Phenomenon, Cambridge University Press, Cambridge, ISBN 0521831946, 2004, 238pp. (US$ 50, £40 Hardcover). [REVIEW] Studies in History and Philosophy of Science Part B 36 (4):716-723.
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  25.  16
    Adam Schwartz (1998). The Culture of Disbelief, by Stephen L. Carter. The Chesterton Review 24 (4):504-507.
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  26.  5
    Hill Jr (1986). Darwall on Practical Reason:Impartial Reason. Stephen L. Darwall. Ethics 96 (3):604-.
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  27.  4
    Helen M. Parkins (1994). Roman Italy Stephen L. Dyson: Community and Society in Roman Italy.(Ancient Society and History.) Pp. Xiii+381. Baltimore, MD and London: Johns Hopkins University Press, 1992. Cased, £33. [REVIEW] The Classical Review 44 (01):118-119.
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  28.  11
    R. M. Ogilvie (1978). Stephen L. Dyson: Cosa: The Utilitarian Pottery. (Memoirs of the American Academy in Rome, XXXIII.) Pp. 173; 68 Figures, 2 Folding Diagrams. Rome: American Academy in Rome, 1976. Cloth. [REVIEW] The Classical Review 28 (01):190-191.
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  29.  6
    Lawrence Keppie (1986). How the West Was Won Stephen L. Dyson: The Creation of the Roman Frontier. Pp. Xii + 324; 4 Figs. Princeton: Princeton University Press, 1985. [REVIEW] The Classical Review 36 (02):273-274.
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  30.  4
    Jeffrey S. Ashley (2014). The Rights of Indians and Tribes by Stephen L. Pevar. [REVIEW] Human Rights Review 15 (1):103-104.
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  31.  9
    A. Johnston (1983). Greek Vases Stephen L. Hyatt (Ed.): The Greek Vase. Papers Based on Lectures Presented to a Symposium Held at Hudson Valley Community College at Troy, New York in April of 1979. Pp. X + 186; 105 Illustrations. Latham, N.Y.: Hudson-Mohawk Association of Colleges and Universities, 1981. [REVIEW] The Classical Review 33 (01):92-94.
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  32.  7
    Hill Jr (1986). Darwall on Practical Reason:Impartial Reason. Stephen L. Darwall. Ethics 96 (3):604-.
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  33.  6
    R. M. Cook (1970). Stephen L. Dyson: The Commonware Pottery; the Brittle Ware. The Excavations at Dura-Europos, Final Report Iv, Part I, Fasc. 3: Pp. Xviii+7258 Plates, 21 Figs. New Haven: Dura-Europos Publications, 1968. Stiff Paper, $15. [REVIEW] The Classical Review 20 (01):112-.
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  34.  2
    James S. Fishkin & Dominique Reynie (2001). Vers Une Démocratie Délibérative : L'expérimentation d'Un Idéal : Extrait de Citizen Competence and Democratic Institutions, Sous la Direction de Stephen L. Elkin Et de Karol Edward Soltan, Pennsylvania State University Press, 1999, Chapitre XII, P. 279-290. [REVIEW] Hermes 31:207.
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  35.  2
    Maud Burnett McInerney (2007). Stephen L. Wailes, Spirituality and Politics in the Works of Hrotsvit of Gandersheim. Selinsgrove, Pa.: Susquehanna University Press, 2006. Pp. 290. $60. [REVIEW] Speculum 82 (3):777-778.
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  36. B. McLaughlin (1997). Review of Stephen L. White's The Unity of the Self. [REVIEW] Journal of Philosophy 97:638-44.
     
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  37. Margaret R. Miles (1990). Stephen L. Wailes, Medieval Allegories of Jesus' Parables.(Publications of the UCLA Center for Medieval and Renaissance Studies, 23.) Berkeley, Los Angeles, and London: University of California Press, 1987. Pp. X, 270. $37.50. [REVIEW] Speculum 65 (4):1074-1076.
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  38. J. M. Tarrant (2000). Stephen L. Elkin and Karol Edward Soltan, Eds., Citizen Competence and Democratic Institutions Reviewed By. Philosophy in Review 20 (3):172-174.
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  39.  10
    Rhuthmos (forthcoming). Un article de Stephen A. Mrozowski, « Temps, rythme et espace. L'influence d'Henri Lefebvre dans le champ de l'archéologie historique », in P. Cingolani (dir.), Henri Lefebvre, une pensée devenue monde ?, 2013. [REVIEW] Rhuthmos.
    S. A. Mrozowski, « Temps, rythme et espace. L'influence d'Henri Lefebvre dans le champ de l'archéologie historique », in P. Cingolani (dir.), Henri Lefebvre, une pensée devenue monde ?, 2013, Paris, L'Harmattan, 2013, p. 119-132. - Brèves.
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  40.  14
    L. W. Sumner (1978). The Moral Status of Animals.By Stephen R.L. Clark. Oxford: Clarendon Press, 1977. 221 Pages. [REVIEW] Dialogue 17 (3):570-575.
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  41. L. A. S. Kirby (1985). Review: Angus Macintyre, L. Pacholski, J. Wierzejewski, A. J. Wilkie, Ramsey Quantifiers in Arithmetic; James H. Schmerl, Stephen G. Simpson, On the Role of Ramsey Quantifiers in First Order Arithmetic; Carl Morgenstern, On Generalized Quantifiers in Arithmetic. [REVIEW] Journal of Symbolic Logic 50 (4):1078-1079.
  42. O. O'Donovan (2002). Book Reviews : Biology and Christian Ethics, by Stephen R. L. Clark. Cambridge University Press, 2000. 331 Pp. Hb. ISBN 0521-561310 Pb. ISBN 0521-567688. [REVIEW] Studies in Christian Ethics 15 (2):95-99.
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  43. N. Biggar (1991). Book Review : Civil Peace and Sacred Order: Limits and Renewals, I by Stephen R. L. Clark. Oxford, Clarendon Press, 1989, Vii + 198 Pp. 25.00. [REVIEW] Studies in Christian Ethics 4 (1):86-88.
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  44. B. V. Johnstone (1992). Book Review : Reading in Communion: Scriptureand Ethics in Christian Life, by Stephen E. Fowl and L. Gregory Jones. London, SPCK,1991. 166 Pp. 12.95. [REVIEW] Studies in Christian Ethics 5 (2):86-88.
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  45.  89
    E. B. Beresford (1995). Book Reviews : How to Think About the Earth: Philosophical and Theological Models for Ecology, by Stephen R. L. Clark. London, Mowbray, 1993. Viii + 168pp. Pb. 12.99. [REVIEW] Studies in Christian Ethics 8 (1):100-102.
  46.  68
    N. Biggar (1992). Book Review : A Parliament of Souls: Limits and Renewals 2, by Stephen R. L. Clark, Oxford, Clarendon Press, 1990, X + 192 Pp. 27.50. [REVIEW] Studies in Christian Ethics 5 (2):74-76.
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  47.  2
    Barbara Stiegler (2015). L’hommage de Stephen Jay Gould à l’évolutionnisme de Nietzsche. Dialogue 54 (3):409-453.
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  48.  7
    John Coates (2006). G. K Chesterton: Thinking Backward, Looking Forward, by Stephen R. L. Clark. The Chesterton Review 32 (3/4):429-433.
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  49.  13
    Jason T. Eberl (2001). Dombrowski, Daniel A. Not Even a Sparrow Falls: The Philosophy of Stephen R. L. Clark. Review of Metaphysics 55 (1):131-132.
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  50.  6
    Craig Staudenbaur (1987). From Athens to Jerusalem: The Love of Wisdom and the Love of God. By Stephen R. L. Clark. Modern Schoolman 64 (3):202-205.
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