Search results for 'Taoism Doctrines' (try it on Scholar)

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  1. Wu Wei Wei (2003). The Tenth Man: The Great Joke (Which Made Lazarus Laugh). Sentient Publications.score: 60.0
    An esssential work of this enigmatic sage, draws from the ancient traditions of Buddhism, Taosim, and Advaita Vedanta.
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  2. Hua Ching Ni (1996). From Diversity to Unity: Return to the One Spiritual Source. Seven Star Communications.score: 60.0
     
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  3. Leonid E. Yangutov (2008). Buddhism, Confucianism and Taoism in Wei (221-265) and Both Jin (265-420) Periods. Proceedings of the Xxii World Congress of Philosophy 9:69-75.score: 54.0
    The article is devoted to the correlations of Buddhism with Confucianism and Taoism in Wei (221-265) and both Jin (265-420) periods. The philosophical principles of these three doctrines, their general and peculiarities in three doctrines philosophical principles which defined the forming in China own Buddhist schools have been showed there. The new view to the correlations between Buddhism and Taoism has been showed, the new conception that the correlations between Buddhism and Taoism in period of (...)
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  4. Ea Torchinov (1996). The Doctrine of the ''Mysterious Female''in Taoism: A Transpersonalist View. International Journal of Transpersonal Studies 15 (1):11-23.score: 50.0
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  5. Po-Keung Ip (1983). Taoism and the Foundations of Environmental Ethics. Environmental Ethics 5 (4):335-343.score: 30.0
    I show how the Taoist philosophy, as examplified by both Lao Tzu and Chuang Tzu, is capable of providing a metaphysical foundation for environmental ethics. The Taoist concept of nature, the notions of ontological equality and axiological equality of beings, together with the doctrine of Wu Wei can fulfil, at least in a preliminary way, our purpose. The notion of a minimally coherent ethics is introduced and is shown to be pertinent to the construction of an ethics which bears a (...)
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  6. Toshihiko Izutsu (1983/1984). Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. University of California Press.score: 24.0
    In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu (...)
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  7. Byoungshup Park (2008). 한국철학의 독자성. Proceedings of the Xxii World Congress of Philosophy 29:205-216.score: 24.0
    1. What is Korean Philosophy? 2. What is Philosophy? : Philosophy as Axial Ideas, and Philosophy as Modern ideas 3. What are the distinctions of Korean Philosophy? 1. What is Korean Philosophy? What is Philosophy? It represents human, universal ideas. Does there exist Korean Philosophy that could represent the prevalent and universal ideas among Koreans, within the Korean regions? There are two popular meanings of Philosophy: a narrow meaning and a broad one. Korean Philosophy does not exist as philosophy within (...)
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  8. Jeaneane D. Fowler (2005). An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. Sussex Academic Press.score: 24.0
    This book explores the different pathways Taoism took in that search, touching at many points on the other interrelated facets of Chinese religion in ...
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  9. Enrico Zoffoli (2012). The Place of Comprehensive Doctrines in Political Liberalism: On Some Common Misgivings About the Subject and Function of the Overlapping Consensus. Res Publica 18 (4):351-366.score: 24.0
    In this paper I argue that Rawlsians have largely misunderstood the idea of an overlapping consensus of reasonable comprehensive doctrines, thereby failing to delineate in an appropriate way the place of comprehensive doctrines in political liberalism. My argument rests on two core claims. The first claim is that (i) political liberalism is committed to three theses about the overlapping consensus. The first thesis concerns the subject of the overlapping consensus; the second thesis concerns the function of the overlapping (...)
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  10. Phan Minh Dung & Phan Minh Thang (2009). Modular Argumentation for Modelling Legal Doctrines in Common Law of Contract. Artificial Intelligence and Law 17 (3):167-182.score: 24.0
    To create a programming environment for contract dispute resolution, we propose an extension of assumption-based argumentation into modular assumption-based argumentation in which different modules of argumentation representing different knowledge bases for reasoning about beliefs and facts and for representation and reasoning with the legal doctrines could be built and assembled together. A distinct novel feature of modular argumentation in compare with other modular logic-based systems like Prolog is that it allows references to different semantics in the same module at (...)
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  11. Ulf Zackariasson (2009). A Critique of Foundationalist Conceptions of Comprehensive Doctrines in the Religion in Politics-Debate. International Journal for Philosophy of Religion 65 (1):11 - 28.score: 24.0
    This paper comprises a critical examination of foundationalist conceptions of comprehensive doctrines in the religion in politics-debate. I argue that John Rawls, the towering figure of this debate, operates with a foundationalist conception of comprehensive doctrines that has shaped the debate’s view of relevant alternatives (often referred to as exclusivism and inclusivism). However, there are several problems with foundationalist conceptions, and the most serious is that they are empirically inadequate in relation to modern Western societies. I conclude that (...)
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  12. Yu Qiang (2006). The Theme and Logical Construction of the Taoist Philosophy. Frontiers of Philosophy in China 1 (1):133-143.score: 24.0
    Fully embracing previous achievements in the research of Taoist philosophy, this paper attempts to create a sound analysis and investigation of the value concern of Taoism and reconstruct a new set of Taoist philosophy conforming to the requirement of modern science from the perspective of modern philosophy. The author sincerely wishes that the preliminary understanding of the Taoist philosophy presented in this paper would contribute to the construction of the Taoist philosophy.
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  13. Ning Chen (1997). The Concept of Fate in Mencius. Philosophy East and West 47 (4):495-520.score: 24.0
    Mencius, who often spoke of ming in different senses among which only one can be taken as fate, upheld two doctrines of fate--moral determinism and blind, unalterable fate--but he was prone to apply the former to collective entities, and the latter to individual persons. This bi-level distinction, which is at variance with the non-distinction in both Moism and Taoism, exercised a profound influence upon the minds of later Confucians.
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  14. Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.score: 24.0
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
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  15. Liang-Hung Lin, Yu-Ling Ho & Wei-Hsin Eugenia Lin (2013). Confucian and Taoist Work Values: An Exploratory Study of the Chinese Transformational Leadership Behavior. [REVIEW] Journal of Business Ethics 113 (1):91-103.score: 24.0
    When it comes to Chinese transformational leadership behavior, the focus seems to be Confucian work value; nonetheless, it represents only one of the Chinese traditions. In order to have a better understanding the relationship between Chinese traditional values and transformational leadership behavior, Taoist work value should also be taken into consideration. Thus, this study firstly develops Confucian and Taoist work value scale (study 1) and then applies this scale to examine its relationship with transformational leadership (study 2). The results show (...)
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  16. Jeaneane D. Fowler (2005). T'ai Chi Ch'üan: Harmonizing Taoist Belief and Practice. Sussex Academic Press.score: 24.0
    The exploration of Taoism and T'ai Chi begins by examining their origins and affiliations under the title of Beginnings.
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  17. Eva Wong (ed.) (1997). Teachings of the Tao: Readings From the Taoist Spiritual Tradition. Distributed in the U.S. By Random House.score: 24.0
    "The Tao that can be spoken of is not the real Way," reads a famous line from the Tao-te-ching. But although the Tao cannot be described by words, words can allow us to catch a fleeting glimpse of that mysterious energy of the universe which is the source of life. The readings in this book are a beginner's entree into the vast treasury of writings from the sacred Chinese tradition, consisting of original translations of excerpts from the Taoist canon. Brief (...)
     
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  18. James S. Bowman & Jonathan P. West (2007). Lord Acton and Employment Doctrines: Absolute Power and the Spread of at-Will Employment. [REVIEW] Journal of Business Ethics 74 (2):119 - 130.score: 22.0
    This study analyzes the at-will employment doctrine using a tool that encompasses the complementarity of results-based utilitarian ethics, rule-based duty ethics, and virtue-based character ethics. The paper begins with a discussion of the importance of the problem followed by its evolution and current status. After describing the method of analysis, the central section evaluates the employment at-will doctrine, and is informed by Lord Acton's dictum, "power tends to corrupt, and absolute power corrupts absolutely." The conclusion explores the implications of the (...)
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  19. S. K. Wertz (2007). The Five Flavors and Taoism: Lao Tzu's Verse Twelve. Asian Philosophy 17 (3):251 – 261.score: 22.0
    In verse twelve of the Tao Te Ching, Lao Tzu makes a curious claim about the five flavors; namely that they cause people not to taste or that they jade the palate. The five flavors are: sweet, sour, salt, bitter (these four are the elements of taste in the West, recognized by the science of taste) and spicy or hot as in 'heat' (or picante, not caliente). To the Western mind, the claim, 'The five flavors cause them (...)
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  20. You-Sheng Li (2005). A New Interpretation of Chinese Taoist Philosophy: An Anthropological/Psychological View. Taoist Recovery Centre.score: 21.0
    Paucy' s unhappiness soon earned her the nickname of No-Smile Beauty. The King issued a formal announcement to the nation: Whoever could make ...
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  21. Key Sun (1995). How to Overcome Without Fighting: An Introduction to the Taoist Approach to Conflict Resolution. Journal of Theoretical and Philosophical Psychology 15 (2):161-171.score: 21.0
  22. Qiang Yu (2006). The Theme and Logical Construction of the Taoist Philosophy. Frontiers of Philosophy in China 1 (1):133-143.score: 21.0
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  23. Jimin An (2010). Zhi Xu Yu Zi You: Ru Dao Hu Bu Chu Lun = Order and F[R]Eedom: Preliminary Discussion on the Complementarity of Confucianism and Taoism. She Hui Ke Xue Wen Xian Chu Ban She.score: 21.0
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  24. Chung-Yuan Chang (1963/1975). Creativity and Taoism: A Study of Chinese Philosophy, Art, & Poetry. Wildwood House.score: 21.0
  25. Timothy Freke (1999). Taoist Wisdom: Daily Teachings From the Taoist Sages. Sterling Pub. Co..score: 21.0
     
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  26. Toshihiko Izutsu (1966). A Comparative Study of the Key Philosophical Concepts in Sufism and Taoism: Ibnʻarabı̄ and Lao-Tzŭ, Chuang-Tzŭ. Tokyo, Keio Institute of Cultural and Linguistic Studies.score: 21.0
     
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  27. Donald J. Munro (ed.) (1985). Individualism and Holism: Studies in Confucian and Taoist Values. Center for Chinese Studies, University of Michigan.score: 21.0
  28. Stuart Alve Olson (ed.) (1993). The Jade Emperor's Mind Seal Classic: A Taoist Guide to Health, Longevity and Immortality. Dragon Door.score: 21.0
  29. Joseph Priestley (1987). Doctrines of Heathen Philosophy. Scholars' Facsimiles & Reprints.score: 21.0
     
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  30. Dengfu Xiao (2004). Qing Jing Jing: Jin Zhu Jin Yi = Taoist Mystical Philosophy: The Daozang Edition of Qingjing Jing. Jiu Yang Dao Shan Tang.score: 21.0
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  31. Dan Arnold (2010). Self-Awareness ( Svasaṃvitti ) and Related Doctrines of Buddhists Following Dignāga: Philosophical Characterizations of Some of the Main Issues. [REVIEW] Journal of Indian Philosophy 38 (3):323-378.score: 18.0
    Framed as a consideration of the other contributions to the present volume of the Journal of Indian Philosophy , this essay attempts to scout and characterize several of the interrelated doctrines and issues that come into play in thinking philosophically about the doctrine of svasaṃvitti , particularly as that was elaborated by Dignāga and Dharmakīrti. Among the issues thus considered are the question of how mānasapratyakṣa (which is akin to manovijñāna ) might relate to svasaṃvitti ; how those related (...)
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  32. Harold Coward (1996). Taoism and Jung: Synchronicity and the Self. Philosophy East and West 46 (4):477-495.score: 18.0
    What was the nature and degree of Eastern influence on Carl Jung's complex concept of "the Self"? It is argued that Chinese Taoism rather than Hinduism provided the fundamental formative influence on this central idea, especially as it is expressed through the I Ching. This influence came indirectly through the development of Jung's notion of "synchronicity," correlative parallels between the inner and the outer realms of experience.
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  33. Stephen Shute & A. P. Simester (eds.) (2002). Criminal Law Theory: Doctrines of the General Part. Oxford University Press.score: 18.0
    Written by leading philosophers and lawyers from the United States and the United Kingdom, this collection of original essays offers new insights into the doctrines that make up the general part of the criminal law. It sheds theoretical light on the diversity and unity of the general part and advances our understanding of such key issues as criminalisation, omissions, voluntary actions, knowledge, belief, reckelssness, duress, self-defence, entrapment and officially-induced mistake of law.
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  34. Robert E. Allinson (1994). Moral Values and the Taoist Sage in the Tao de Ching. Asian Philosophy 4 (2):127 – 136.score: 18.0
    Abstract The theme of this paper is that while there are four seemingly contradictory classes of statements in the Tao de Ching regarding moral values and the Taoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Tao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour (...)
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  35. Ron Amundson (1998). Typology Reconsidered: Two Doctrines on the History of Evolutionary Biology. [REVIEW] Biology and Philosophy 13 (2):153-177.score: 18.0
    Recent historiography of 19th century biology supports the revision of two traditional doctrines about the history of biology. First, the most important and widespread biological debate around the time of Darwin was not evolution versus creation, but biological functionalism versus structuralism. Second, the idealist and typological structuralist theories of the time were not particularly anti-evolutionary. Typological theories provided argumentation and evidence that was crucial to the refutation of Natural Theological creationism. The contrast between functionalist and structuralist approaches to biology (...)
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  36. Roger T. Ames (1986). Taoism and the Nature of Nature. Environmental Ethics 8 (4):317-350.score: 18.0
    The problems of environmental ethics are so basic that the exploration of an alternative metaphysics or attendant ethical theory is not a sufficiently radical solution. In fact, the assumptions entailed in adefinition of systematic philosophy that gives us a tradition of metaphysics might themselves be the source of the current crisis. We might need to revision the responsibilities of the philosopher and think in terms of the artist rather than the “scientific of first principles.” Taoism proceeds from art rather (...)
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  37. Ellen M. Chen (2005). How Taoist Is Heidegger? International Philosophical Quarterly 45 (1):5-19.score: 18.0
    There are many strains in Heidegger’s thought to which he often refers, but one that he never mentions, Taoism. Otto Pöggeler has noted that Heidegger’s engagement with Chinese philosophy, and in particular with the Tao Te Ching of Lao-tzu, exerted a decisive effect on the form and direction of his later thinking. With Reinhard May’s careful comparisons of passages from Heidegger’s major texts with translations of the Tao Te Ching and various Zen Buddhist texts, there is now general agreement (...)
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  38. Francis Snare (1991). Morals, Motivation, and Convention: Hume's Influential Doctrines. Cambridge University Press.score: 18.0
    This is a book about the continuing influence of Hume's ideas on moral and political philosophy. In part, it is a critical exegesis of Hume's most impressive and challenging doctrines in Book III of the Treatise of Human Nature on such topics as morals, motivation, justice, and social institutions. However, the main thrust of the argument is to throw into relief the importance of that discussion for contemporary philosophy. While the author subjects most contemporary defenses of Humean doctrines (...)
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  39. Cal Ledsham (2010). Love, Power and Consistency: Scotus' Doctrines of God's Power, Contingent Creation, Induction and Natural Law. Sophia 49 (4):557-575.score: 18.0
    I first examine John Duns Scotus’ view of contingency, pure possibility, and created possibilities, and his version of the celebrated distinction between ordained and absolute power. Scotus’ views on ethical natural law and his account of induction are characterised, and their dependence on the preceding doctrines detailed. I argue that there is an inconsistency in his treatments of the problem of induction and ethical natural law. Both proceed with God’s contingently willed creation of a given order of laws, which (...)
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  40. Roman Murawski (2006). Philosophy of Mathematics in the 20th Century: Main Trends and Doctrines. Poznan Studies in the Philosophy of the Sciences and the Humanities 91 (1):331-347.score: 18.0
    The aim of the paper is to present the main trends and tendencies in the philosophy of mathematics in the 20th century. To make the analysis more clear we distinguish three periods in the development of the philosophy of mathematics in this century: (1) the first thirty years when three classical doctrines: logicism, intuitionism and formalism were formulated, (2) the period from 1931 till the end of the fifties - period of stagnation, and (3) from the beginning of the (...)
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  41. Russell Goodman (1980). Taoism and Ecology. Environmental Ethics 2 (1):73-80.score: 18.0
    Although they were in part otherworldly mystics, the Taoists of ancient China were also keen observers of nature; in fact, they were important early Chinese scientists. I apply Taoist principles to some current ecological questions. The principles surveyed include reversion, the constancy of cyclical change, wu wei (“actionless activity”), and the procurement of power by abandoning the attempt to “take” it. On the basis of these principles, I argue that Taoists would have favored such contemporary options as passive solar energy (...)
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  42. Wouter Goris (2011). Two-Staged Doctrines of God as First Known and the Transformation of the Concept of Reality in Bonaventure and Henry of Ghent. American Catholic Philosophical Quarterly 85 (1):77-97.score: 18.0
    The medieval doctrine of God as first known presents a privileged moment in a tradition of classical metaphysics that runs from Plato to Levinas. The presentcontribution analyzes two versions of this doctrine formulated by Bonaventure († 1274) and Henry of Ghent († 1293). In reaction to the preceding discussion inParis, they advance a doctrine of God as first known that distinguishes the relative priority of God within the first known transcendental concepts from the absolutepriority of God over these. Although their (...)
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  43. Li Weiwu (2008). The Historical Formation of Confucian Doctrines and the Possible Transfigurations in the Future. Proceedings of the Xxii World Congress of Philosophy 9:93-113.score: 18.0
    In the development since two thousand years, Chinese Confucian doctrine had been keeping its relatively independent form and presenting the different thoughtbarycenter and theoretical form. From the early Qin Dynasty to the late Qing Dynasty, Confucian doctrines developed one after another the Confucian doctrine of human life, the Confucian doctrine of society, the Confucian doctrine of politics, the Confucian doctrine of metaphysics and the Confucian doctrine of critique. In the beginning of 20th century, facing the serious crisis of above (...)
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  44. Erik Baldwin (2011). On Buddhist and Taoist Morality. Forum Philosophicum 16 (2):99-110.score: 18.0
    Arthur Danto argues that all Eastern philosophies – except Confucianism – fail to accept necessary conditions on genuine morality: a robust notion of agency and that actions are praiseworthy only if performed voluntarily, in accordance with rules, and from motives based on the moral worth and well-being of others. But Danto’s arguments fail: Neo-Taoism and Mohism satisfy these allegedly necessary constraints and Taoism and Buddhism both posit moral reasons that fall outside the scope of Danto’s allegedly necessary conditions (...)
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  45. John A. Bullinaria (1999). Levels of Description and Conflated Doctrines. Behavioral and Brain Sciences 22 (5):832-833.score: 18.0
    It seems that I often say things that might mistakenly be thought to identify me as an adherent of the radical neuron doctrine. I take the opportunity to explain my position more clearly and argue that many apparent conflations of the radical and trivial neuron doctrines are merely the result of misunderstanding what is meant when neuroscientists talk about the relations between different levels of description. It follows that there may be considerably fewer followers of the radical doctrine than (...)
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  46. Alessandro Tomasi (2009). Technological Paradigm in Ancient Taoism. Techné 13 (3):190-205.score: 18.0
    Heidegger, Winner, and Ellul's critiques of Western technology focus on a notion of efficiency that subordinates to itself all non-instrumental values. An alternative conception of efficiency is proposed based on the Taoist theory of non-action (wu-wei). The ancient Taoist text, The Chuang Tzu, reveals a type of efficiency that is effective, resourceful, and entrepreneurial. It is a form of action which has an intimate rather than alienated relation to technology, and which is sensitive to the ethical and aesthetic values that (...)
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  47. Russell L. Christopher (2013). The Contrived Defense and Deterrent Threat Doctrines: A Reply to Professors Finkelstein & Katz. [REVIEW] Criminal Law and Philosophy 7 (3):629-636.score: 18.0
    What is the relationship between the permissibility/impermissibility of the part and the permissibility/impermissibility of the whole? Does the moral or legal status of a constituent part of an actor’s course of conduct govern the status of the actor’s whole course of conduct or, conversely, does the moral and legal status of the actor’s whole course of conduct govern the status of the constituent parts? This broader issue is examined in the more specific contexts of the contrived defense and deterrent threat (...)
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  48. I. M. Crombie (2012). An Examination of Plato's Doctrines Vol 2 (Rle: Plato): Volume 2 Plato on Knowledge and Reality. Routledge.score: 18.0
    Ian Crombie’s impressive volumes provide a comprehensive interpretation of Plato’s doctrines. Volume 2 deals with more technical philosophical topics, including the theory of knowledge, philosophy of nature, and the methodology of science and philosophy. Each volume is self-contained.
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  49. Nguyen Duy Hung, Phan Minh Thang & Phan Minh Dung (2011). Modular Argumentation for Modelling Legal Doctrines of Performance Relief. Argument and Computation 1 (1):47-69.score: 18.0
    We present an argument-based formalism of contract dispute resolution following a modern view that the court would resolve a contract dispute by enforcing an interpretation of contract that reasonably represents the mutual intention of contract parties. Legal doctrines provide principles, rules and guidelines for the court to objectively arrive at such an interpretation. In this paper, we establish the appropriateness of the formalism by applying it to resolve disputes about performance relief with the legal doctrines of impossibility and (...)
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  50. Marjaana Kopperi (2007). Comprehensive Doctrines in Human Rights Discussion. The Proceedings of the Twenty-First World Congress of Philosophy 3:73-78.score: 18.0
    In the discussion of moral diversity the most influential approaches have been relativism, monism and minimum universalism. In this paper I argue, however, that this kind of general distinction is not as such very helpful. It does not show what is really decisive in those approaches and what is the crucial distinguishing feature among them. The most important issue, I think, is the relationship between rules that guide human beings in their pursuit of the good life and rules that specify (...)
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