Search results for 'Sue Knight' (try it on Scholar)

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  1. Sue Knight (1984). Three Varieties of Cultural Relativism. Educational Philosophy and Theory 16 (1):23–36.score: 240.0
  2. Sue Knight & Carol Collins (2013). Opening Teachers' Minds to Philosophy: The Crucial Role of Teacher Education. Educational Philosophy and Theory:1-10.score: 240.0
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  3. Kelvin Knight (2007). Aristotelian Philosophy: Ethics and Politics From Aristotle to Macintyre. Polity.score: 60.0
    Aristotle is the most influential philosopher of practice, and Knight's new book explores the continuing importance of Aristotelian philosophy. First, it examines the theoretical bases of what Aristotle said about ethical, political and productive activity. It then traces ideas of practice through such figures as St Paul, Luther, Hegel, Heidegger and recent Aristotelian philosophers, and evaluates Alasdair MacIntyre's contribution. Knight argues that, whereas Aristotle's own thought legitimated oppression, MacIntyre's revision of Aristotelianism separates ethical excellence from social elitism and (...)
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  4. Kevin M. Knight (2003). Two Information Measures for Inconsistent Sets. Journal of Logic, Language and Information 12 (2):227-248.score: 60.0
    I present two measures of information for both consistentand inconsistent sets of sentences in a finite language ofpropositional logic. The measures of information are based onmeasures of inconsistency developed in Knight (2002).Relative information measures are then provided corresponding to thetwo information measures.
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  5. David Knight (2012). Sundry Times and Sundry Places. Metascience 21 (3):737-739.score: 60.0
    Sundry times and sundry places Content Type Journal Article Category Book Review Pages 1-3 DOI 10.1007/s11016-012-9670-5 Authors David Knight, Philosophy Department, Durham University, 50, Old Elvet, Durham, DH1 3HN UK Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  6. Roger Sue (forthcoming). Du temps social aux temps sociaux. Rhuthmos.score: 60.0
    Extrait de R. Sue, Temps et ordre social. Sociologie des temps sociaux, Paris, PUF, 1994, p. 28-32. Nous remercions Roger Sue de nous avoir autorisé à reproduire ici ce texte. Il faut renoncer à faire une sociologie du temps en général. Renoncement difficile pour le sociologue toujours enclin à penser la société sous forme d'unité. Unité qui produirait son propre temps, un temps unique, le temps de la société. Cette illusion de l'unité est extrêmement forte lorsqu'il s'agit du temps, en (...)
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  7. Nick Knight (1996). Li Da and Marxist Philosophy in China. Westview Press.score: 60.0
    Li Da (1890–1966) was one of China’s most important Marxist intellectuals and a founding member of the Chinese Communist Party. He played a major role in the introduction of Marxist philosophy and theory to China and in its dissemination among Chinese revolutionaries. His works are now regarded in China as classics of Marxist philosophy, and he is numbered among the ten most influential Chinese intellectuals of this century. Yet, almost nothing has been written about Li Da in English.In this seminal (...)
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  8. Carl Knight (2013). Luck Egalitarianism. Philosophy Compass 8 (10):924-934.score: 30.0
    Luck egalitarianism is a family of egalitarian theories of distributive justice that aim to counteract the distributive effects of luck. This article explains luck egalitarianism's main ideas, and the debates that have accompanied its rise to prominence. There are two main parts to the discussion. The first part sets out three key moves in the influential early statements of Dworkin, Arneson, and Cohen: the brute luck/option luck distinction, the specification of brute luck in everyday or theoretical terms and the specification (...)
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  9. Carl Knight (2011). In Defence of Cosmopolitanism. Theoria 58 (129):19-34.score: 30.0
    David Miller has objected to the cosmopolitan argument that it is arbitrary and hence unfair to treat individuals differently on account of things for which they are not responsible. Such a view seems to require, implausibly, that individuals be treated identically even where (unchosen) needs differ. The objection is, however, inapplicable where the focus of cosmopolitan concern is arbitrary disadvantage rather than arbitrary treatment. This 'unfair disadvantage argument' supports a form of global luck egalitarianism. Miller also objects that cosmopolitanism is (...)
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  10. Carl Knight (2005). In Defence of Luck Egalitarianism. Res Publica 11 (1):1-10.score: 30.0
    This paper considers issues raised by Elizabeth Anderson's recent critique of the position she terms luck egalitarianism. It is maintained that luck egalitarianism, once clarified and elaborated in certain regards, remains the strongest egalitarian stance. Anderson's arguments that luck egalitarians abandon both the negligent and prudent dependent caretakers fails to account for the moderate positions open to luck egalitarians and overemphasizes their commitment to unregulated market choices. The claim that luck egalitarianism insults citizens by redistributing on the grounds of paternalistic (...)
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  11. Carl Knight & Zofia Stemplowska Carl (2011). Responsibility and Distributive Justice: An Introduction. In Carl Knight & Zofia Stemplowska (eds.), Responsibility and Distributive Justice. Oxford University Press.score: 30.0
    This introductory chapter provides an overview of the recent debate about responsibility and distributive justice. It traces the recent philosophical focus on distributive justice to John Rawls and examines two arguments in his work which might be taken to contain the seeds of the focus on responsibility in later theories of distributive justice. It examines Ronald Dworkin's ‘equality of resources’, the ‘luck egalitarianism’ of Richard Arneson and G. A. Cohen, as well as the criticisms of their work put forward by (...)
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  12. Carl Knight (2012). Distributive Luck. South African Journal of Philosophy 31 (2):541-559.score: 30.0
    This article explores the Rawlsian goal of ensuring that distributions are not influenced by the morally arbitrary. It does so by bringing discussions of distributive justice into contact with the debate over moral luck initiated by Williams and Nagel. Rawls’ own justice as fairness appears to be incompatible with the arbitrariness commitment, as it creates some equalities arbitrarily. A major rival, Dworkin’s version of brute luck egalitarianism, aims to be continuous with ordinary ethics, and so is (a) sensitive to non-philosophical (...)
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  13. Carl Knight (2009). Describing Equality. Law and Philosophy 28 (4):327 - 365.score: 30.0
    This articles proposes that theories and principles of distributive justice be considered substantively egalitarian iff they satisfy each of three conditions: (1) they consider the bare fact that a person is in certain circumstances to be a conclusive reason for placing another relevantly identically entitled person in the same circumstances, except where this conflicts with other similarly conclusive reasons arising from the circumstances of other persons; (2) they can be stated as 'equality of x for all persons', making no explicit (...)
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  14. Carl Knight (2009). Egalitarian Justice and Valuational Judgment. Journal of Moral Philosophy 6 (4):482-498.score: 30.0
    Contemporary discussions of egalitarian justice have often focused on the issue of expensive taste. G.A. Cohen has recently abandoned the view that all chosen disadvantages are non-compensable, now maintaining that chosen expensive judgmental tastes—those endorsed by valuational judgment—are compensable as it is unreasonable to expect persons not to develop them. But chosen expensive brute taste—the main type of non-compensable expensive taste on the new scheme—cannot be described in such a way that there is a normative difference between it and chosen (...)
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  15. Carl Knight & Zofia Stemplowska (eds.) (2011). Responsibility and Distributive Justice. Oxford University Press.score: 30.0
    Under what conditions are people responsible for their choices and the outcomes of those choices? How could such conditions be fostered by liberal societies? Should what people are due as a matter of justice depend on what they are responsible for? For example, how far should healthcare provision depend on patients' past choices? What values would be realized and which hampered by making justice sensitive to responsibility? Would it give people what they deserve? Would it advance or hinder equality? The (...)
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  16. Carl Knight (2012). Unit-Ideas Unleashed: A Reinterpretation and Reassessment of Lovejovian Methodology in the History of Ideas. Journal of the Philosophy of History 6 (2):195-217.score: 30.0
    This article argues for an unconventional interpretation of Arthur O. Lovejoy’s distinctive approach to method in the history of ideas. It is maintained that the value of the central concept of the ‘unit-idea’ has been misunderstood by friends and foes alike. The commonality of unit-ideas at different times and places is often defined in terms of familial resemblance. But such an approach must necessarily define unit-ideas as being something other than the smallest conceptual unit. It is therefore in tension with (...)
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  17. Carl Knight (2010). Justice and the Grey Box of Responsibility. Theoria 57 (124):86-112.score: 30.0
    Even where an act appears to be responsible, and satisfies all the conditions for responsibility laid down by society, the response to it may be unjust where that appearance is false, and where those conditions are insufficient. This paper argues that those who want to place considerations of responsibility at the centre of distributive and criminal justice ought to take this concern seriously. The common strategy of relying on what Susan Hurley describes as a 'black box of responsibility' has the (...)
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  18. Gordon Knight (2013). Disjunctivism Unmotivated. Phenomenology and the Cognitive Sciences (2):1-18.score: 30.0
    Many naive realists endorse a negative disjunctivist strategy in order to deal with the challenge presented by the possibility of phenomenologically indistinguishable halucination. In the first part of this paper I argue that this approach is methodologically inconsistent because it undercuts the phenomenological motivation that underlies the the appeal of naive realism. In the second part of the paper I develop an alternative to the negative disjunctivist account along broadly Meinongian lines. In the last section of this paper I consider (...)
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  19. Carl Knight (2011). Climate Change and the Duties of the Disadvantaged: Reply to Caney. Critical Review of International Social and Political Philosophy 14 (4):531-542.score: 30.0
    Discussions of where the costs of climate change adaptation and mitigation should fall often focus on the 'polluter pays principle' or the 'ability to pay principle'. Simon Caney has recently defended a 'hybrid view', which includes versions of both of these principles. This article argues that Caney's view succeeds in overcoming several shortfalls of both principles, but is nevertheless subject to three important objections: first, it does not distinguish between those emissions which are hard to avoid and those which are (...)
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  20. Carl Knight (2013). Benefiting From Injustice and Brute Luck. Social Theory and Practice 39 (4):581-598.score: 30.0
    Many political philosophers maintain that beneficiaries of injustice are under special obligations to assist victims of injustice. However, the examples favoured by those who endorse this view equally support an alternative luck egalitarian view, which holds that special obligations should be assigned to those with good brute luck. From this perspective the distinguishing features of the benefiting view are (1) its silence on the question of whether to allocate special obligations to assist the brute luck worse off to those who (...)
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  21. Carl Knight (2013). Egalitarian Justice and Expected Value. Ethical Theory and Moral Practice 16 (5):1061-1073.score: 30.0
    According to all-luck egalitarianism, the differential distributive effects of both brute luck, which defines the outcome of risks which are not deliberately taken, and option luck, which defines the outcome of deliberate gambles, are unjust. Exactly how to correct the effects of option luck is, however, a complex issue. This article argues that (a) option luck should be neutralized not just by correcting luck among gamblers, but among the community as a whole, because it would be unfair for gamblers as (...)
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  22. Deborah Knight (1999). Why We Enjoy Condemning Sentimentality: A Meta-Aesthetic Perspective. Journal of Aesthetics and Art Criticism 57 (4):411-420.score: 30.0
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  23. Carl Knight (2006). The Metaphysical Case for Luck Egalitarianism. Social Theory and Practice 32 (2):173-189.score: 30.0
    Some critics of luck egalitarianism have suggested that its reference to responsibility leaves it either assuming metaphysical libertarianism or (in the inevitable absence of a resolution of the free will problem) practically impotent. This paper argues that luck egalitarianism need not fall into either trap. It may in fact be sensitive to the possibility that libertarianism is false, and would not be undermined were this the case. Here luck egalitarianism actually fares better than outcome egalitarianism, which assumes, in just the (...)
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  24. Carl Knight & Roger Knight (2012). Equality and Information. Ethical Perspectives 19 (3):469-499.score: 30.0
    Traditional outcome-orientated egalitarian principles require access to information about the size of individual holdings. Recent egalitarian political theory has sought to accommodate considerations of responsibility. Such a move may seem problematic, in that a new informational burden is thereby introduced, with no apparent decrease in the existing burden. This article uses a simple model with simulated data to examine the extent to which outcome egalitarianism and responsibility-sensitive egalitarianism (‘luck egalitarianism’) can be accurately applied where information is incomplete or erroneous. It (...)
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  25. Jack Knight & James Johnson (1994). Aggregation and Deliberation: On the Possibility of Democratic Legitimacy. Political Theory 22 (2):277-296.score: 30.0
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  26. Carl Knight (2011). Inequality, Avoidability, and Healthcare. Iyyun 60:72-88.score: 30.0
    This review article of Shlomi Segall's Health, Luck, and Justice (Princeton University Press, 2010) addresses three issues: first, Segall’s claim that luck egalitarianism, properly construed, does not object to brute luck equality; second, Segall’s claim that brute luck is properly construed as the outcome of actions that it would have been unreasonable to expect the agent to avoid; and third, Segall’s account of healthcare and criticism of rival views. On the first two issues, a more conventional form of luck egalitarianism (...)
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  27. Carl Knight (2011). Responsibility, Desert, and Justice. In Carl Knight & Zofia Stemplowska (eds.), Responsibility and Distributive Justice. Oxford University Press.score: 30.0
    This chapter identifies three contrasts between responsibility-sensitive justice and desert-sensitive justice. First, while responsibility may be appraised on prudential or moral grounds, it is argued that desert is necessarily moral. As moral appraisal is much more plausible, responsibility-sensitive justice is only attractive in one of its two formulations. Second, strict responsibility sensitivity does not compensate for all forms of bad brute luck, and forms of responsibility-sensitive justice like luck egalitarianism that provide such compensation do so by appealing to independent moral (...)
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  28. Carl Knight (2006). The Method of Reflective Equilibrium: Wide, Radical, Fallible, Plausible. Philosophical Papers 35 (2):205-229.score: 30.0
    This article argues that, suitably modified, the method of reflective equilibrium is a plausible way of selecting moral principles. The appropriate conception of the method is wide and radical, admitting consideration of a full range of moral principles and arguments, and requiring the enquiring individual to consider others' views and undergo experiences that may offset any formative biases. The individual is not bound by his initial considered judgments, and may revise his view in any way whatsoever. It is appropriate to (...)
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  29. Gordon Knight (2001). Idealism, Intentionality, and Nonexistent Objects. Journal of Philosophical Research 26:43-52.score: 30.0
    Idealist philosophers have traditionally tried to defend their views by appealing to the claim that nonmental reality is inconceivable. A standard response to this inconceivability claim is to try to show that it is only plausible if one blurs the fundamental distinction between consciousness and its object. I try to rehabilitate the idealistic argument by presenting an alternative formulation of the idealist’s basic inconceivability claim. Rather than suggesting that all objects are inconceivable apart from consciousness, I suggest that it is (...)
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  30. Carl Knight (2008). A Pluralistic Approach to Global Poverty. Review of International Studies 34 (4):713-33.score: 30.0
    A large proportion of humankind today lives in avoidable poverty. This article examines whether affluent individuals and governments have moral duties to change this situation. It is maintained that an alternative to the familiar accounts of transdomestic distributive justice and personal ethics put forward by writers such as Peter Singer, John Rawls, and Thomas Pogge is required, since each of these accounts fails to reflect the full range of relevant considerations. A better account would give some weight to overall utility, (...)
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  31. Carl Knight (2009). Luck Egalitarianism: Equality, Responsibility, and Justice. Edinburgh University Press.score: 30.0
    How should we decide which inequalities between people are justified, and which are unjustified? One answer is that such inequalities are only justified where there is a corresponding variation in responsible action or choice on the part of the persons concerned. This view, which has become known as 'luck egalitarianism', has come to occupy a central place in recent debates about distributive justice. This book is the first full length treatment of this significant development in contemporary political philosophy. Each of (...)
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  32. Carl Knight (2013). What is Grandfathering? Environmental Politics 22 (3):410-427.score: 30.0
    Emissions grandfathering maintains that prior emissions increase future emission entitlements. The view forms a large part of actual emission control frameworks, but is routinely dismissed by political theorists and applied philosophers as evidently unjust. A sympathetic theoretical reconsideration of grandfathering suggests that the most plausible version is moderate, allowing that other considerations should influence emission entitlements, and be justified on instrumental grounds. The most promising instrumental justification defends moderate grandfathering on the basis that one extra unit of emission entitlements from (...)
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  33. David Knight (2000). Higher Pantheism. Zygon 35 (3):603-612.score: 30.0
    Romantic sensibility and political necessity led Humphry Davy, Britain's most prominent scientist in the first quarter of the nineteenth century, to pantheism: nature worship, involving for him a fervent belief in the immortality of the soul. Rapt with a vision of sublimity, from mountain tops or balloons, men of science in succeeding generations also found in pantheism a reason for their vocation and a way of making sense of their world. It should be seen as an alternative both to active (...)
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  34. Carl Knight (forthcoming). Moderate Emissions Grandfathering. Environmental Values.score: 30.0
    Emissions grandfathering holds that a history of emissions strengthens an agent’s claim for future emission entitlements. Though grandfathering appears to have been influential in actual emission control frameworks, it is rarely taken seriously by philosophers. This article presents an argument for thinking this an oversight. The core of the argument is that members of countries with higher historical emissions are typically burdened with higher costs when transitioning to a given lower level of emissions. According to several appealing views in political (...)
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  35. Christopher C. Knight (2009). Theistic Naturalism and "Special" Divine Providence. Zygon 44 (3):533-542.score: 30.0
    Although naturalistic perspectives are an important component of their accounts of divine action, most participants in the current dialogue between science and theology eschew a purely naturalistic model. They believe that certain events of divine providence require a special mode of divine action, over and above that inherent in naturalistic processes. The analogy of human providential action suggests, however, that a strong theistic naturalism can account for these events. This model does not depend on a particular notion of God's relationship (...)
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  36. Carl Knight (2013). The Injustice of Discrimination. South African Journal of Philosophy 32 (1):47-59.score: 30.0
    Discrimination might be considered unjust on account of the comparative disadvantage it imposes, the absolute disadvantage it imposes, the disrespect it shows, or the prejudice it shows. This article argues that each of these accounts overlooks some cases of unjust discrimination. In response to this state of affairs we might combine two or more of these accounts. A promising approach combines the comparative disadvantage and absolute disadvantage accounts.
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  37. Robert T. Knight (2008). Consciousness Unchained: Ethical Issues and the Vegetative and Minimally Conscious State. American Journal of Bioethics 8 (9):1 – 2.score: 30.0
  38. Donald T. Stuss & Robert T. Knight (eds.) (2002). Principles of Frontal Lobe Function. Oxford University Press.score: 30.0
    This book is intended to be a standard reference work on the frontal lobes for researchers, clinicians, and students in the fields of neurology, neuroscience, ...
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  39. Gordon Knight (2006). Universalism for Open Theists. Religious Studies 42 (2):213-223.score: 30.0
    In this paper I argue that the denial of middle knowledge and emphasis on human freedom characteristic of open theism makes the traditional concept of hell even more morally problematic than it would otherwise be. But these same features of open theism present serious difficulties for the view that all will necessarily be saved. I conclude by arguing that the most promising approach for open theists is to adopt a version of contingent, as opposed to necessary, universalism. (Published Online April (...)
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  40. Carl Knight (2004). Liberal Multiculturalism Reconsidered. Politics 24 (3):189-97.score: 30.0
    This article starts by setting out the evaluative criteria provided by Will Kymlicka's liberal account of individual freedom and equality. Kymlicka's theory of cultural minority rights is then analysed using these criteria and found to be defective in two respects. First, his assignment of different rights to national and ethnic groups is shown to be inegalitarian with regard to generations after the first. Second, his recommendation of strong cultural protections is shown in some circumstances to undermine freedom and equality. Towards (...)
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  41. Kevin Knight (2002). Measuring Inconsistency. Journal of Philosophical Logic 31 (1):77-98.score: 30.0
    I provide a method of measuring the inconsistency of a set of sentences from 1-consistency, corresponding to complete consistency, to 0-consistency, corresponding to the explicit presence of a contradiction. Using this notion to analyze the lottery paradox, one can see that the set of sentences capturing the paradox has a high degree of consistency (assuming, of course, a sufficiently large lottery). The measure of consistency, however, is not limited to paradoxes. I also provide results for general sets of sentences.
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  42. Carl Knight (2011). Persons, Interests, and Justice * by Nils Holtug. [REVIEW] Analysis 71 (4):790-793.score: 30.0
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  43. Deborah Knight (2007). Literature From an Aesthetic Point of View. Philosophical Studies 135 (1):41 - 47.score: 30.0
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  44. Emma Cohen, Emily Burdett, Nicola Knight & Justin Barrett (2011). Cross-Cultural Similarities and Differences in Person-Body Reasoning: Experimental Evidence From the United Kingdom and Brazilian Amazon. Cognitive Science 35 (7):1282-1304.score: 30.0
    We report the results of a cross-cultural investigation of person-body reasoning in the United Kingdom and northern Brazilian Amazon (Marajó Island). The study provides evidence that directly bears upon divergent theoretical claims in cognitive psychology and anthropology, respectively, on the cognitive origins and cross-cultural incidence of mind-body dualism. In a novel reasoning task, we found that participants across the two sample populations parsed a wide range of capacities similarly in terms of the capacities’ perceived anchoring to bodily function. Patterns of (...)
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  45. Deborah Knight (1997). Review Essay: Fictional Points of View. Philosophy and Literature 21 (2):433-443.score: 30.0
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  46. Kelvin Knight (2009). MacIntyre's Progress. Journal of Moral Philosophy 6 (1):115-126.score: 30.0
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  47. Deborah Knight & George McKnight (2002). Whose Genre is It, Anyway? Thomas Wartenberg on the Unlikely Couple Film. Journal of Social Philosophy 33 (2):330–338.score: 30.0
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  48. Ronald Beadle & Kelvin Knight (2012). Virtue and Meaningful Work. Business Ethics Quarterly 22 (2):433-450.score: 30.0
    This paper deploys Alasdair MacIntyre’s Aristotelian virtue ethics, in which meaningfulness is understood to supervene on human functioning, to bring empirical and ethical accounts of meaningful work into dialogue. Whereas empirical accounts have presented the experience of meaningful work either in terms of agents’ orientation to work or as intrinsic to certain types of work, ethical accounts have largely assumed the latter formulation and subjected it to considerations of distributive justice. This paper critiques both the empirical and ethical literatures from (...)
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  49. Frank H. Knight (1944). The Rights of Man and Natural Law:The Rights of Man and Natural Law. Jacques Maritain, Doris C. Anson. Ethics 54 (2):124-.score: 30.0
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  50. Kelvin Knight (2000). Book Reviews:Dependent Rational Animals: Why Human Beings Need the Virtues. [REVIEW] Ethics 111 (1):177-179.score: 30.0
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