Search results for 'Thomas A. Callister' (try it on Scholar)

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  1. D. A. Lloyd Thomas (1990). Hume and Intrinsic Value: D. A. Lloyd Thomas. Philosophy 65 (254):419-437.
    In this essay an ‘objective’ account of intrinsic value is proposed and partly defended. It is claimed that a kind of value exists which is, or may reasonably be supposed to be, a property of certain objects. The presence of such value is not to be wholly accounted for as the ‘projection’ of certain human feelings elicited by the object thought to be of value, nor by the object's meeting certain operative human conventions prescribing what is to be admired, nor (...)
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  2. D. A. Lloyd Thomas (1979). The Ones in Darkness: D. A. Lloyd Thomas. Philosophy 54 (209):361-376.
    If the world were wholly just, the following inductive definition would exhaustively cover the subject of justice in holdings. 1. A person who acquires a holding in accordance with the principle of justice in acquisition is entitled to that holding. 2. A person who acquires a holding in accordance with the principle of justice in transfer, from someone else entitled to the holding, is entitled to the holding. 3. No one is entitled to a holding except by applications of i (...)
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  3. Joseph Thomas & Rickaby (1896). Aquinas Ethicus, or, the Moral Teaching of St Thomas a Translation of the Principal Portions of the Second Part of the "Summa Theologica". Burns and Oates.
     
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  4. J. C. Thomas (1982). Faith and History: A Critique of Recent Dogmatics: J. C. THOMAS. Religious Studies 18 (3):327-336.
    A great deal of modern Protestant theology looks very much like an attempt to conduct a salvage operation which is designed to make clear how it is possible to retain belief in Jesus Christ, and at the same time remain intellectually honest. For the same sceptical challenge which faces the secular historian also faces the theologian. If Christians are correct in arguing that the locus of God's revelation to man is in Jesus of Nazareth, then in order to know about (...)
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  5.  33
    R. S. D. Thomas (1999). Mathematical Proof: Dedicated to the Memory of A. Thomas Tymoczko (1943 9 1-1996 8 9). Philosophia Mathematica 7 (1):3-4.
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  6.  7
    S. W. A. (1898). Middleton and Mills' Student's Companion to Latin Authors The Student's Companion to Latin Authors. By George Middleton, M.A. And Thomas R. Mills, M.A. London: Macmillan and Co., Limited. 8vo. 1896. Pp. Xii. 382. 6s. [REVIEW] The Classical Review 12 (08):422-423.
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  7. S. S. Academie Romaine De S. Thomas (1923). Annonce de fêtes solennels à l'occasion de l'anniversaire de la canonisation de S. Thomas. Revue Thomiste 28 (23/24):237.
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  8.  4
    Timo Maran (2010). Why Was Thomas A. Sebeok Not a Cognitive Ethologist? From “Animal Mind” to “Semiotic Self”. Biosemiotics 3 (3):315-329.
    In the current debates about zoosemiotics its relations with the neighbouring disciplines are a relevant topic. The present article aims to analyse the complex relations between zoosemiotics and cognitive ethology with special attention to their establishers: Thomas A. Sebeok and Donald R. Griffin. It is argued that zoosemiotics and cognitive ethology have common roots in comparative studies of animal communication in the early 1960s. For supporting this claim Sebeok’s works are analysed, the classical and philosophical periods of his zoosemiotic (...)
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  9. Thomas A. Goudge, John G. Slater, Fred Wilson & L. W. Sumner (1981). Pragmatism and Purpose Essays Presented to Thomas A. Goudge /Edited by L.W. Sumner, John G. Slater, Fred Wilson. --. --. Monograph Collection (Matt - Pseudo).
     
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  10. C. Stephen Layman (2007). Letters to Doubting Thomas: A Case for the Existence of God. Ars Disputandi 7:1566-5399.
    Letters to Doubting Thomas is an exchange of letters between two characters on the existence of God; it provides a cumulative case for Theism (the belief that God exists). Chapter by chapter, theism is compared with Naturalism (roughly, the view that there is no God and that ultimate reality is physical reality), concluding that Theism (on balance) provides a better explanation of the world and human life than does Naturalism.
     
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  11.  17
    Thomas A. Carlson (1999). A Review Essay on Historical Consciousness and 'the Genesis of God' According to Thomas Altizer. Sophia 38 (1):99-105.
    The Genesis of God: A Theological Genealogy. By Thomas J.J. Altizer. Louisville: Westminster/John Knox Press, 1993. pp.200.
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  12. Caleb Cohoe (2013). There Must Be A First: Why Thomas Aquinas Rejects Infinite, Essentially Ordered, Causal Series. British Journal for the History of Philosophy 21 (5):838 - 856.
    Several of Thomas Aquinas's proofs for the existence of God rely on the claim that causal series cannot proceed in infinitum. I argue that Aquinas has good reason to hold this claim given his conception of causation. Because he holds that effects are ontologically dependent on their causes, he holds that the relevant causal series are wholly derivative: the later members of such series serve as causes only insofar as they have been caused by and are effects of (...)
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  13.  2
    Susan Petrilli & Augusto Ponzio (2008). A Tribute to Thomas A. Sebeok. Biosemiotics 1 (1):25-39.
    According to the approach developed by Thomas A. Sebeok (1921–2001) and his ‘global semiotics,’ semiosis and life converge. This leads to his cardinal axiom: ‘semiosis is the criterial attribute of life.’ His global approach to sign life presupposes his critique of anthropocentrism and glottocentrism. Global semiotics is open to zoosemiotics, indeed, even more broadly, biosemiotics which extends its gaze to semiosis in the whole living universe to include the realms of macro- and microorganisms. In Sebeok’s conception, the sign science (...)
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  14. Thomas A. Boylan (1999). A Causal Holist Critique Thomas A Boylan and Paschal F O'Gorman. In Steve Fleetwood (ed.), Critical Realism in Economics: Development and Debate. Routledge 137.
  15.  1
    Thomas A. Goudge (1951). Book Review:The Thought of C. S. Peirce. Thomas A. Goudge. [REVIEW] Ethics 61 (2):159-.
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  16. George L. Abernethy & Thomas A. Langford (1962). Philosophy of Religion a Book of Readings. Edited by George L. Abernethy and Thomas A. Langford. --. Macmillan.
     
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  17. C. Stephen Layman (2007). Letters to Doubting Thomas: A Case for the Existence of God. Oxford University Press Usa.
    Arguments for or against God's existence can be intense, complex, and disconcerting; in fact, they often raise more questions than they answer. In Letters to Doubting Thomas: A Case for the Existence of God, C. Stephen Layman offers an innovative approach to the debate--a way to organize a seeming multitude of related claims and ideas--bringing clarity to a discussion that is often mired in confusion. Letters to Doubting Thomas explores the evidence for the existence of God through an (...)
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  18.  13
    Marek Piechowiak (2016). Thomas Aquinas – Human Dignity and Conscience as a Basis for Restricting Legal Obligations. Diametros 47:64-83.
    In contemporary positive law there are legal institutions, such as conscientious objection in the context of military service or “conscience clauses” in medical law, which for the sake of respect for judgments of conscience aim at restricting legal obligations. Such restrictions are postulated to protect human freedom in general. On the basis of Thomas Aquinas’ philosophy, it shall be argued that human dignity, understood as the existential perfection of a human being based on special unity, provides a foundation (...)
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  19.  8
    Myriam Renaud (2013). In Face of Reality: The Constructive Theology of Gordon D. Kaufman by Thomas A. James (Review). American Journal of Theology and Philosophy 34 (1):79-82.
    The title of Thomas James's 2011 In Face of Reality: The Constructive Theology of Gordon D. Kaufman echoes the title of Gordon Kaufman's 1993 In Face of Mystery: A Constructive Theology. Kaufman's theology evolved over his long career, but mystery became his principal metaphor for God. In substituting reality for mystery, James signals his central project, which is to argue that Kaufman's theology offers an objective God who "really acts in the world" (1).For James, God's providential activity is a (...)
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  20.  20
    C. Stephen Layman (2006). Letters to Doubting Thomas: A Case for the Existence of God. OUP Usa.
    Letters to Doubting Thomas is an exchange of letters between two characters on the existence of God; it provides a cumulative case for Theism . Chapter by chapter, theism is compared with Naturalism , concluding that Theism provides a better explanation of the world and human life than does Naturalism.
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  21. C. Stephen Layman (2006). Letters to Doubting Thomas: A Case for the Existence of God. Oxford University Press Usa.
    When people encounter an argument for or against God's existence, it often raises more questions than it answers. In Letters to Doubting Thomas, C. Stephen Layman offers a fresh, insightful approach to the issue of God's existence--a way to organize what can seem like a blizzard of claims and concepts--bringing clarity to a debate often mired in confusion. Layman explores the evidence for the existence of God in a series of fictionalized letters between two characters--Zachary, a philosopher, and (...), an old college friend who appeals to Zach for help in sorting out his thoughts about God. As their correspondence grows, Zachary leads Thomas through an informal and highly readable comparison of Naturalism, and Theism. In engaging letters that break down complex philosophical arguments into easily digestible bits, the two friends delve into such weighty topics as the reliability of religious experience, various arguments for God's existence, the question of free will, and the problem of evil. A piece at a time, they build an argument that shows that Theism, on balance, provides a better explanation of the world and human life than does Naturalism. Here then is a highly accessible account of the major arguments for and against the existence of God, capturing some of the best new insights of modern philosophy in a marvelously clear and engaging format. (shrink)
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  22. Tommy J. Curry (2013). The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Transactions of the Charles S. Peirce Society 48 (4):456-482.
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars (...)
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  23.  92
    Marek Piechowiak (2013). Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?]. Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique of (...)
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  24.  83
    Nicola Mößner (2011). Thought Styles and Paradigms—a Comparative Study of Ludwik Fleck and Thomas S. Kuhn. Studies in History and Philosophy of Science 42 (2):362–371.
    At first glance there seem to be many similarities between Thomas S. Kuhn’s and Ludwik Fleck’s accounts of the development of scientific knowledge. Notably, both pay attention to the role played by the scientific community in the development of scientific knowledge. But putting first impressions aside, one can criticise some philosophers for being too hasty in their attempt to find supposed similarities in the works of the two men. Having acknowledged that Fleck anticipated some of Kuhn’s later theses, (...)
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  25.  24
    Nathaniel Goldberg (2011). Interpreting Thomas Kuhn as a Response-Dependence Theorist. International Journal of Philosophical Studies 19 (5):729 - 752.
    Abstract Thomas Kuhn is the most famous historian and philosopher of science of the last century. He is also among the most controversial. Since Kuhn's death, his corpus has been interpreted, systematized, and defended. Here I add to this endeavor in a novel way by arguing that Kuhn can be interpreted as a global response-dependence theorist. He can be understood as connecting all concepts and terms in an a priori manner to responses of suitably situated subjects to objects (...)
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  26.  42
    J. Sonderholm (2010). A Reform Proposal in Need of Reform: A Critique of Thomas Pogge's Proposal for How to Incentivize Research and Development of Essential Drugs. Public Health Ethics 3 (2):167-177.
    In two recent essays, Thomas Pogge addresses the question of how research and development of essential drugs should be incentivized. Essential drugs are drugs for diseases that ruin human lives. The current incentivizing scheme for such drugs is, according to Pogge, a significant causal factor in bringing about a state of affairs in which millions of people die or suffer from lack of access to essential drugs. Pogge, therefore, suggests a reform plan for how to incentivize research and (...)
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  27. Sonja Rinofner-Kreidl (2005). The Limits of Representationalism: A Phenomenological Critique of Thomas Metzinger's Self-Model Theory. Synthesis Philosophica 2 (40):355-371.
    Thomas Metzinger’s self-model theory offers a frame¬work for naturalizing subjective experiences, e.g. first-person perspective. These phenomena are explained by referring to representational contents which are said to be interrelated at diverse levels of consciousness and correlated with brain activities. The paper begins with a consideration on naturalism and anti-naturalism in order to roughly sketch the background of Metzinger’s claim that his theory renders philosophical speculations on the mind unnecessary . In particular, Husserl’s phenomenological conception of consciousness is refuted as (...)
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  28.  47
    Christopher Rowe (2012). Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW] Journal of Ethics 16 (3):305-324.
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; a version formed by the (...)
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  29.  38
    Jorn Sonderholm (2012). Thomas Pogge on Global Justice and World Poverty: A Review Essay. Analytic Philosophy 53 (4):366-391.
    Thomas Pogge’s "World Poverty and Human Rights: Cosmopolitan responsibilities and Reforms" is a seminal contribution to the debate on global justice. In this review paper, I undertake a kind of stock-taking exercise in which the main components of Pogge’s position on global justuce and world poverty are outlined. I then critically discuss some important criticisms of Pogge's position.
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  30.  12
    Wladimir Barreto Lisboa (2009). Thomas Hobbes e a controvérsia acerca da interpretação da lei: uma questão jurídica contemporânea vista à luz do Commonwealth hobbesiano. Doispontos 6 (3).
    O objetivo desse artigo é mostrar de que modo um problema no domínio da teoria contemporânea do direito suscita questões que podem encontrar esclarecimentos na filosofia de Thomas Hobbes. Para tanto, será primeiramente analisada uma decisão da Suprema Corte norte-americana que retoma um debate constitucional aberto há já quase vinte anos e que versa sobre os direitos civis1. Nesse contexto, a noção de República em Hobbes será apresentada enquanto fornecendo uma teoria sobre a interpretação jurídica que permite apanhar o (...)
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  31. Ralph McInerny (1989). A First Glance at St. Thomas Aquinas: A Handbook for Peeping Thomists. University of Notre Dame Press.
    Thomism is solidly based on the assumption that we know the world first through our senses and then through concepts formed on the basis of our sense experience. In this informally discursive introduction to St. Thomas Aquinas, Ralph McInerny shows how this basic assumption contrasts with dominant modern alternative views and is developed by Thomas into a coherent view of ourselves, of knowledge, and of God. McInerny first places Thomism in context within philosophical inquiry, discussing the relationship between (...)
     
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  32.  8
    Megan Jane Laverty (2014). As Luck Would Have It: Thomas Hardy’s Bildungsroman on Leading a Human Life. Studies in Philosophy and Education 33 (6):635-646.
    In this essay, I demonstrate the value of the Bildungsroman for philosophy of education on the grounds that these narratives raise and explore educational questions. I focus on a short story in the Bildungsroman tradition, Thomas Hardy’s “A Mere Interlude”. This story describes the maturation of its heroine by narrating a series of events that transform her understanding of what it means to lead a human life. I connect her conceptual shift with two paradigms for leading a human life. (...)
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  33.  11
    Luca Gili (2012). A Renaissance Reading of Aquinas: Thomas Cajetan on the Ontological Status of Essences. Metaphysica 13 (2):217-227.
    Aristotelian philosophers have been always puzzled by the ambiguous status of essences: it is not clear whether an Aristotelian should admit that an essence, taken in itself, is real, even though essences do not exist over and above particular things, as Platonists posit; furthermore, it is not clear whether an Aristotelian should endorse the view that essences have a certain unity, even if they are taken in themselves, namely, by abstracting from the individuals of which they are essences. I tackle (...)
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  34. Etienne Gilson (1986). Le Thomisme: Introduction À la Philosophie de Saint Thomas D’Aquin. Vrin.
    « On ne comprend pas vraiment le thomisme tant qu’on n’y sent pas la présence de saint Thomas lui-même, ou plutôt de frère Thomas avant qu’il ne fût devenu un saint fêté au calendrier, bref de l’homme avec son tempérament, son caractère, ses sentiments, ses goûts et jusqu’à ses passions. Car il en eût au moins une. Au niveau de la nature humaine pure et simple, Thomas eut la passion de l’intelligence ».Comprendre ensemble le philosophe et le (...)
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  35. Jon Robson (2012). Do Possible Worlds Compromise God's Beauty? A Reply to Mark Ian Thomas Robson. Religious Studies 48 (4):515 - 532.
    In a recent article Mark Ian Thomas Robson argues that there is a clear contradiction between the view that possible worlds are a part of God's nature and the theologically pivotal, but philosophically neglected, claim that God is perfectly beautiful. In this article I show that Robson's argument depends on several key assumptions that he fails to justify and as such that there is reason to doubt the soundness of his argument. I also demonstrate that if Robson's argument (...)
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  36.  5
    Steve Fuller (2001). Thomas Kuhn: A Philosophical History for Our Times. University of Chicago Press.
    This work discusses whether Kuhn's The Structure of Scientific Revolutions was revolutionary. Steve Fuller argues that Kuhn held a profoundly conservative view of science and how one ought to study its history.
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  37. Thomas Hughes (1990). The Papers of Thomas A. Edison. Volume I: The Making of an Inventor, February 1847-June 1873 by Reese V. Jenkins. [REVIEW] Isis: A Journal of the History of Science 81:790-791.
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  38. Fernand van Steenberghen (1967). Le Retour À Saint Thomas a-T-Il Encore Un Sens Aujourd'-Hui? Instítut d'Études Médiévales Librairie J. Vrin.
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  39.  58
    Robert Pasnau (2002). Thomas Aquinas on Human Nature: A Philosophical Study of Summa Theologiae 1a, 75-89. Cambridge University Press.
    This is a major new study of Thomas Aquinas, the most influential philosopher of the Middle Ages. The book offers a clear and accessible guide to the central project of Aquinas' philosophy: the understanding of human nature. Robert Pasnau sets the philosophy in the context of ancient and modern thought, and argues for some groundbreaking proposals for understanding some of the most difficult areas of Aquinas' thought: the relationship of soul to body, the workings of sense and intellect, the (...)
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  40.  21
    Brian Berkey (2015). Double Counting, Moral Rigorism, and Cohen’s Critique of Rawls: A Response to Alan Thomas. Mind 124 (495):849-874.
    In a recent article in this journal, Alan Thomas presents a novel defence of what I call ‘Rawlsian Institutionalism about Justice’ against G. A. Cohen’s well-known critique. In this response I aim to defend Cohen’s rejection of Institutionalism against Thomas’s arguments. In part this defence requires clarifying precisely what is at issue between Institutionalists and their opponents. My primary focus, however, is on Thomas’s critical discussion of Cohen’s endorsement of an ethical prerogative, as well as his appeal (...)
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  41.  32
    Thomas Hobbes (1995). Thomas Hobbes: Three Discourses: A Critical Modern Edition of Newly Identified Work of the Young Hobbes. University of Chicago Press.
    For the first time in three centuries, this book brings back into print three discourses now confirmed to have been written by the young Thomas Hobbes. Their contents may well lead to a resolution of the long-standing controversy surrounding Hobbes's early influences and the subsequent development of his thought. The volume begins with the recent history of the discourses, first published as part of the anonymous seventeenth-century work, Horae Subsecivae . Drawing upon both internal evidence and external confirmation afforded (...)
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  42. Denys Turner (2013). Thomas Aquinas: A Portrait. Yale University Press.
    Leaving so few traces of himself behind, Thomas Aquinas seems to defy the efforts of the biographer. Highly visible as a public teacher, preacher, and theologian, he nevertheless has remained nearly invisible as man and saint. What can be discovered about Thomas Aquinas as a whole? In this short, compelling portrait, Denys Turner clears away the haze of time and brings Thomas vividly to life for contemporary readers—those unfamiliar with the saint as well as those well (...)
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  43.  14
    Claus Dierksmeier & Anthony Celano (2012). Thomas Aquinas on Justice as a Global Virtue in Business. Business Ethics Quarterly 22 (2):247-272.
    Today’s globalized economy cannot be governed by legal strictures alone. A combination of self-interest and regulation is not enough to avoid the recurrence of its systemic crises. We also need virtues and a sense of corporate responsibility in order to assure the sustained success of the global economy. Yet whose virtues shall prevail in a pluralistic world? The moral theory of Thomas Aquinas meets the present need for a business ethics that transcends the legal realm by linking the ideas (...)
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  44.  4
    Jules Janssens (2014). A Survey of Thomas’s Explicit Quotations of Avicenna in the Summa Contra Gentiles. American Catholic Philosophical Quarterly 88 (2):289-308.
    Thomas Aquinas, in his Summa contra Gentiles, cites by name and quotes Avicenna seventeen times explicitly. A detailed examination of all these passages reveals that Thomas sometimes, although rarely—in fact, only with regard to the discussion of the divine attributes of truth and liberality—makes a positive assessment of Avicenna’s ideas. Much more often, Thomas is highly critical of the latter’s doctrines. It comes as no surprise that Thomas strongly opposes Avicenna’s theories of emanation and of knowledge (...)
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  45. Yujin Nagasawa (2003). Thomas Versus Thomas: A New Approach to Nagel's Bat Argument. Inquiry 46 (3):377-395.
    i l l ustrat es t he di ffi cul t y of providing a purely physical characterisation of phenomenal experi ence wi t ha vi vi d exampl e about a bat ’ s sensory apparatus. Whi l e a number of obj ect i ons have al ready been made to Nagel.
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  46.  53
    Carl Schmitt (1996/2008). The Leviathan in the State Theory of Thomas Hobbes: Meaning and Failure of a Political Symbol. University of Chicago Press.
    One of the most significant political philosophers of the twentieth century, Carl Schmitt is a deeply controversial figure who has been labeled both Nazi sympathizer and modern-day Thomas Hobbes. First published in 1938, The Leviathan in the State Theory of Thomas Hobbes used the Enlightenment philosopher’s enduring symbol of the protective Leviathan to address the nature of modern statehood. A work that predicted the demise of the Third Reich and that still holds relevance in today’s security-obsessed society, this (...)
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  47.  35
    Josh Weisberg (2003). Being All That We Can Be: A Critical Review of Thomas Metzinger's Being No One. Journal of Consciousness Studies 10 (11):89-96.
    Some theorists approach the Gordian knot of consciousness by proclaiming its inherent tangle and mystery. Others draw out the sword of reduction and cut the knot to pieces. Philosopher Thomas Metzinger, in his important new book, Being No One: The Self-Model Theory of Subjectivity, instead attempts to disentangle the knot one careful strand at a time. The result is an extensive and complex work containing almost 700 pages of philosophical analysis, phenomenological reflection, and scientific data. The text offers a (...)
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  48. Bill Shaw (1988). A Reply to Thomas Mulligan's “Critique of Milton Friedman's Essay 'the Social Responsibility of Business to Increase its Profits'”. Journal of Business Ethics 7 (7):537 - 543.
    Professor Thomas Mulligan undertakes to discredit Milton Friedman's thesis that The Social Responsibility of Business Is to Increase Its Profits. He attempts to do this by moving from Friedman's paradigm characterizing a socially responsible executive as willful and disloyal to a different paradigm, i.e., one emphasizing the consultative and consensus-building role of a socially responsible executive. Mulligan's critique misses the point, first, because even consensus-building executives act contrary to the will of minority shareholders, but even more importantly, because he (...)
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  49.  9
    Daniel A. Dombrowski (2007). Letters to Doubting Thomas: A Case for the Existence of God. American Catholic Philosophical Quarterly 81 (3):522-524.
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  50. S. Fuller (1997). Thomas Kuhn: A Personal Judgement. History of the Human Sciences 10 (1):129-131.
    For the last four years I have been working on a book on the origins and\nimpacts of Thomas Kuhn’s The Structure of Scientific Revolution. I have\nsubtitled the book a ’philosophical history’ because one of my aims is to\nrevive the lost art of passing judgement on history, in this case the history\nof our own times. This is not an easy art to practise even in the best of\ntimes, and ours is not one of them. As I delved more deeply into (...)
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