Search results for 'Time Religious aspects' (try it on Scholar)

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  1. Religious Time (2003). Attias, Jean-Christophe and Esther Benbassa (2003) Israel, the Impossible Land. Translated by Susan Emanuel. Palo Alto, CA: Stanford University Press, $22.95, 294 Pp. Banki, Judith H. And Eugene J. Fisher, Eds.(2002) A Prophet for Our Time: An Anthology of the Writings of Rabbi Marc H. Tanenbaum. Bronx, NY. [REVIEW] International Journal for Philosophy of Religion 54:193-195.score: 230.0
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  2. Lawrence W. Fagg (1995/2003). The Becoming of Time: Integrating Physical and Religious Time. Duke University Press.score: 99.0
    Now available in an updated addition: ""Integrating concepts of time derived from the physical sciences and world religions, "The Becoming of Time" examines ...
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  3. Ioana Repciuc (2011). The Archaic Time Perception in the Modern Times. An Ethnological Approach Towards a Religious Minority. Journal for the Study of Religions and Ideologies 10 (30):80-101.score: 72.0
    The present study focuses on the religious minority arising from the implementation of the Gregorian calendar in Romania. Christian religious community of the Old Style is defined both historically and through psycho-social elements that caused the secession of belivers together with clerics from the Romanian Orthodox Church. Special attention is given to magical-religious beliefs observed with ethnological research tools, including: magical perception of time and especially of the agrarian calendar, faith in miraculous natural signs, survivals of (...)
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  4. André Green (2002). Time in Psychoanalysis: Some Contradictory Aspects. Free Association Books.score: 64.0
  5. Kurt Appel (2008). Zeit Und Gott: Mythos Und Logos der Zeit Im Anschluss an Hegel Und Schelling. Schöningh.score: 60.0
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  6. Steve Brie, Jenny Daggers & David Torevell (eds.) (2009). Sacred Space: Interdisciplinary Perspectives Within Contemporary Contexts. Cambridge Scholars.score: 60.0
     
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  7. Marek Szulakiewicz (2008). Religia I Czas. Wydawn. Naukowe Uniwersytetu Mikołaja Kopernika.score: 60.0
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  8. Joseph Davydov (2004). Poznanie Istiny. International Scientific Center.score: 58.0
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  9. Cinzia Zotti, Leopoldo D'Agostino & Guy Bedouelle (eds.) (2007). L'espace Spirituel: La Pensée Comme Patrimoine. Serre.score: 58.0
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  10. Christoph Hoerl & Teresa McCormack (eds.) (2001). Time and Memory: Issues in Philosophy and Psychology. Oxford University Press.score: 49.0
    Time and Memory throws new light on fundamental aspects of human cognition and consciousness by bringing together, for the first time, psychological and philosophical approaches dealing with the connection between the capacity to represent and think about time, and the capacity to recollect the past. Fifteen specially written essays offer insights into current theories of memory processes and of the mechanisms and cognitive abilities underlying temporal judgements, and draw out key issues concerning the phenomenology and epistemology (...)
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  11. Paula M. Cooey (1994). Religious Imagination and the Body: A Feminist Analysis. Oxford University Press.score: 49.0
    In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the pathbreaking work (...)
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  12. L. P. Horwitz, R. I. Arshansky & A. C. Elitzur (1988). On the Two Aspects of Time: The Distinction and its Implications. [REVIEW] Foundations of Physics 18 (12):1159-1193.score: 48.0
    The contemporary view of the fundamental role of time in physics generally ignores its most obvious characteric, namely its flow. Studies in the foundations of relativistic mechanics during the past decade have shown that the dynamical evolution of a system can be treated in a manifestly covariant way, in terms of the solution of a system of canonical Hamilton type equations, by considering the space-time coordinates and momenta ofevents as its fundamental description. The evolution of the events, as (...)
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  13. Graeme Marshall (2012). The Problem of Religious Language 'Look at It This Way' (Wittgenstein). Sophia 51 (4):479-493.score: 48.0
    This essay is critical of some of the attempts made to solve problems of meaning in religious languages, but remains open-minded about them and accepts the Wittgensteinian invitation to look at their dissolution by way of the experiences of meaning and the aspects of language on which they rely. I have argued that there were and are no lasting problems with religious language per se and that the force and meaning of what is said in using (...) language over time and circumstance may vary even to the point of having to retrieve concepts feared lost. We may in addition give ourselves our own personal interpretations by which we want to live and discuss with those in our space of reasons where good conversation is ever an inexhaustible provision on the way to enlightened understanding. Furthermore, we are not merely passive recipients of the meanings and significance of the languages we know. Finally, much of the meaning of religious language comes with the experience of being struck again by what has always been loved and by new aspects of, or different ways of taking, what is presented. (shrink)
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  14. Andrew M. Pomerantz (2005). Increasingly Informed Consent: Discussing Distinct Aspects of Psychotherapy at Different Points in Time. Ethics and Behavior 15 (4):351 – 360.score: 48.0
    Psychologists are ethically obligated to obtain informed consent to psychotherapy "as early as is feasible" (American Psychological Association, 2002, p. 1072). However, the range of topics to be addressed includes both information that may be immediately and uniformly applicable to most clients via policy or rule, as well as information that is not immediately presentable because it varies widely across clients or emerges over time. In this study, licensed psychologists were surveyed regarding the earliest feasible point at which they (...)
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  15. Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.score: 48.0
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  16. Mary Evelyn Tucker (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies 15 (1):55-69.score: 45.0
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  17. Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.score: 43.0
    I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious (...)
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  18. John Churchill (1998). Rat and Mole's Epiphany of Pan: Wittgenstein on Seeing Aspects and Religious Belief. Philosophical Investigations 21 (2):152–172.score: 42.0
    The phenomenon of aspect recognition is at the core of Wittgenstein's later views on logic and language; it is also central to his reflections on religious language and experience. In both contexts, the uptake and use of pictures is the critical element in concept formation and in understanding. Clarity and confusion in religious thought lie in a domain defined by the structure, aesthetics, and functions of the pictures religious people use, and by the relations among them. The (...)
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  19. Robert Welsh Jordan, Being and Time: Some Aspects of the Ego's Involvement in His Mental Life.score: 42.0
    The most obvious cases of ego-involvement in conscious life are those which Husserl calls conscious acts or cogitationes.[2] They are the most obvious cases because they are the ones in which the ego explicitly involves himself in some way ; they exhibit the character of being engaged in by the ego or having been engaged in by him. This ego-quality or character belongs demonstrably to every conscious process in which the ego engages or lives. In the ego's conscious life, the (...)
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  20. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.score: 42.0
     
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  21. J. Brossollet (1984). Some Religious Aspects of the Great-Plague of the 14th-Century. Revue D Histoire Et de Philosophie Religieuses 64 (1):53-66.score: 42.0
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  22. Elizabeth M. Bucar & Aaron Stalnaker (eds.) (2012). Religious Ethics in a Time of Globalism: Shaping a Third Wave of Comparative Analysis. Palgrave Macmillan.score: 42.0
     
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  23. Martha Hurst (1934). Some Aspects of the Problem of Time. Chapel Hill, Dept. Of Philosophy, University of North Carolina.score: 42.0
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  24. Corneliu Pintilescu & Andrada Fatu-Tutoveanu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 10 (30):102-126.score: 42.0
    This study aims at chronicling current aspects and transformations in the relationship between the Jehovah's Witnesses religious minority and the Romanian state (1989-2010), focusing on this religious group's changing official status. Considering both previous contributions and debates on the relations between state and religion, and the distinction between the concepts of denomination versus sect, the present work analyzes the key issues of the long-lasting conflict between the state and this particular religious minority, as well as the (...)
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  25. John Teehan (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. Wiley-Blackwell.score: 40.0
    Introduction: Evolution and mind -- The evolution of morality -- Setting the task -- The moral brain -- The first layer : kin selection -- The second layer : reciprocal altruism -- A third layer : indirect reciprocity -- A fourth layer : cultural group selection -- A fifth layer : the moral emotions -- Conclusion: From moral grammar to moral systems -- The evolution of moral religions -- Setting the task -- The evolution of the religious mind -- (...)
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  26. Bruce Lincoln (2006). Holy Terrors: Thinking About Religion After September 11. University of Chicago Press.score: 40.0
    It is tempting to regard the perpetrators of the September 11th terrorist attacks as evil incarnate. But their motives, as Bruce Lincoln’s acclaimed Holy Terrors makes clear, were profoundly and intensely religious. Thus what we need after the events of 9/11, Lincoln argues, is greater clarity about what we take religion to be. Holy Terrors begins with a gripping dissection of the instruction manual given to each of the 9/11 hijackers. In their evocation of passages from the Quran, we (...)
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  27. Mark Wynn (2005). Emotional Experience and Religious Understanding: Integrating Perception, Conception and Feeling. Cambridge University Press.score: 40.0
    In this book Mark Wynn argues that the landscape of philosophical theology looks rather different from the perspective of a re-conceived theory of emotion. In matters of religion, we do not need to opt for objective content over emotional form or vice versa. On the contrary, these strategies are mistaken at root, since form and content are not properly separable here - because 'inwardness' may contribute to 'thought-content', or because (to use the vocabulary of the book) emotional feelings can themselves (...)
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  28. Jerome Arthur Stone (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. State University of New York Press.score: 40.0
    Part I: The birth of religious naturalism -- Philosophical religious naturalism -- Theological religious naturalism -- Analyzing the issues -- Interlude religious naturalism in literature -- Part II: The rebirth of religious naturalism -- Sources of religious insight -- Current issues in religious naturalism -- Other current religious naturalists -- Conclusion: Living religiously as a naturalist.
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  29. Mark C. Taylor (2007). After God. University of Chicago Press.score: 40.0
    With fundamentalists dominating the headlines and scientists arguing about the biological and neurological basis of faith, religion is the topic of the day. But religion, Mark C. Taylor shows, is more complicated than either its defenders or critics think and, indeed, is much more influential than any of us realize. Our world, Taylor maintains, is shaped by religion even when it is least obvious. Faith and value, he insists, are unavoidable and inextricably interrelated for believers and nonbelievers alike. Using scientific (...)
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  30. Kimerer L. LaMothe (2004). Between Dancing and Writing: The Practice of Religious Studies. Fordham University Press.score: 40.0
    This book provides philosophical grounds for an emerging area of scholarship: the study of religion and dance. In the first part, LaMothe investigates why scholars in religious studies have tended to overlook dance, or rhythmic bodily movement, in favor of textual expressions of religious life. In close readings of Descartes, Kant, Schleiermacher, Hegel, and Kierkegaard, LaMothe traces this attitude to formative moments of the field in which philosophers relied upon the practice of writing to mediate between the study (...)
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  31. Maria Heim (2004). Theories of the Gift in South Asia: Hindu, Buddhist, and Jain Reflections on Dāna. Routledge.score: 40.0
    In South Asia, the period between 1100 and 1300 CE was a particularly prolific time for theorists from India's three main indigenous religions - Hinduism, Buddhism, and Jainism - to articulate their views on the face-to-face gift encounter. Their gift theories shaped a cosmopolitan sensibility that shared ethical and aesthetic values that reached across regional, sectarian, and religious boundaries. This book explores the ethical and social implications of unilateral gifts of esteem, offering a perceptive guide to the uniquely (...)
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  32. Samuel Fleischacker (2011). Divine Teaching and the Way of the World: A Defense of Revealed Religion. Oxford University Press.score: 40.0
    Introduction -- Part I. The way of the world I: truth -- Introductory -- Truth in the state of nature -- Socialized truth -- Experts and authorities -- Part II. The way of the world II: ethics -- Introductory -- Application -- Motivation -- Transformation -- Teleology -- Part III. Beyond the way of the world: worth -- Dissolving the question -- Dismissing the question -- Worth as attached to specific activities -- Worth as attached to general features of life (...)
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  33. Veress Károly (2010). Religious Tradition and the Archaic Man. Journal for the Study of Religions and Ideologies 4 (10):203-210.score: 40.0
    My article – as a first step in a comprehen- sive research program – attempts to verify the hypothesis according to which M. Eliade’s morphologi-cal and historical investigations of archaic religious- ness reveal the outlines of an archaic ontology. For this purpose, the article focuses upon Eliade’s conception of religious tradition as the carrier of the indivisible unity of sacred existence and religious experience. The ontological difference found in religious existence and revealed by religious experience (...)
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  34. Patrick Hannon & Amelia Fleming (eds.) (2006). Contemporary Irish Moral Discourse: Essays in Honour of Patrick Hannon. Columba Press.score: 40.0
    Hugh Connelly, An authentic Celtic voice : the Irish penitential and contemporary discourse on reconciliation -- Padraig Corkery, Bio-ethics and contemporary Irish moral discourse -- Amelia Fleming, The silent voice of creation and moral discourse. -- Raphael Gallagher, CSsR., A church silence in sexual moral discourse? -- Donal Harrington, Moral discourse and journalism. -- Linda Hogan, Contemporary humanitarianism: neutral or impartial? -- Vincent MacNamara, On having a religious morality. -- Enda McDonagh, A discourse on the centrality of justice in (...)
     
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  35. Gerhard Ernst & Andreas Hüttemann (eds.) (2010). Time, Chance and Reduction: Philosophical Aspects of Statistical Mechanics. Cambridge University Press.score: 39.0
    Statistical mechanics attempts to explain the behaviour of macroscopic physical systems in terms of the mechanical properties of their constituents. Although it is one of the fundamental theories of physics, it has received little attention from philosophers of science. Nevertheless, it raises philosophical questions of fundamental importance on the nature of time, chance and reduction. Most philosophical issues in this domain relate to the question of the reduction of thermodynamics to statistical mechanics. This book addresses issues inherent in this (...)
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  36. Arnaud D'Argembeau & Martial Van der Linden (2007). Emotional Aspects of Mental Time Travel. Behavioral and Brain Sciences 30 (3):320-321.score: 39.0
    We consider three possible reasons why humans might accord a privileged status to emotional information when mentally traveling backward or forward in time. First, mental simulation of emotional situations helps one to make adaptive decisions. Second, it can serve an emotion regulation function. Third, it helps people to construct and maintain a positive view of the self.
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  37. Michela Sabbadin & Alberto Zanardo (2003). Topological Aspects of Branching-Time Semantics. Studia Logica 75 (3):271 - 286.score: 39.0
    The aim of this paper is to present a new perspective under which branching-time semantics can be viewed. The set of histories (maximal linearly ordered sets) in a tree structure can be endowed in a natural way with a topological structure. Properties of trees and of bundled trees can be expressed in topological terms. In particular, we can consider the new notion of topological validity for Ockhamist temporal formulae. It will be proved that this notion of validity is equivalent (...)
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  38. Stanley Paluch (1963). Sociological Aspects of Heidegger'sbeing and Time. Inquiry 6 (1-4):300-307.score: 39.0
    Heidegger's phenomenological approach, as exhibited in Being and Time, provides a conceptual background to discussions in role?theory. His work was not meant as an empirical contribution to sociology, nor does he assimilate sociology to conceptual inquiry. Heidegger's contention is, rather, that if we understand the way in which human beings exist (the nature of Dasein) we shall understand why empirical role?theoretical inquiries are possible. Without experience, without paying attention to the facts of human life, there could be no phenomenological (...)
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  39. James T. Johnson (1979). On Keeping Faith: The Use of History for Religious Ethics. Journal of Religious Ethics 7 (1):98 - 116.score: 39.0
    The importance of history for religious ethics lies in the fact that, in religious communities existing over time, values are encountered in history, given forms dependent on the historical experience of the believing community, and recalled by the individual moral agent through memory in the context of participation in that community. This paper has to do with the nature of that memory and its implications for moral identity. Specifically, I utilize the concept of "significant history," derived from (...)
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  40. Joshua N. Kudadjie (1996). Aspects of Ga and Dangme Thought About Time as Contained in Their Proverbs. In Douwe Tiemersma & Henk Oosterling (eds.), Time and Temporality in Intercultural Perspective. Rodopi. 137--148.score: 39.0
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  41. Heinrich Dumoulin (1984). The Person in Buddhism: Religious and Artistic Aspects. Japanese Journal of Religious Studies 11 (2/3):143-167.score: 39.0
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  42. Laurent Gosselin (2013). Semantic and Pragmatic Aspects of the Interaction of Time and Modality in French: An Interval-Based Account. In Kasia M. Jaszczolt & Louis de Saussure (eds.), Time: Language, Cognition & Reality. Oup Oxford. 1--98.score: 39.0
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  43. David Waynforth (2012). Time Allocation, Religious Observance, and Illness in Mayan Horticulturalists. Behavioral and Brain Sciences 35 (2):98-99.score: 39.0
    Analysis of individual differences in religious observance in a Belizean community showed that the most religious (pastors and church workers) reported more illnesses, and that there was no tendency for the religiously observant to restrict their interactions to family or extended family. Instead, the most religiously observant tended to have community roles that widened their social contact: religion did not aid isolation – thus violating a key assumption of the parasite-stress theory of sociality.
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  44. Luis Ferruz, Fernando Muñoz & María Vargas (2012). Managerial Abilities: Evidence From Religious Mutual Fund Managers. [REVIEW] Journal of Business Ethics 105 (4):503-517.score: 38.0
    In this study, we analyze the financial performance and the managerial abilities of religious mutual fund managers, implementing a comparative analysis with conventional mutual funds. We use a broad sample, free of survivorship bias, of religious equity mutual funds from the US market, for the period from January 1994 to September 2010. We build a matched-pair conventional sample in order to compare the results obtained for both kinds of mutual fund managers. We analyze stock-picking and market timing abilities, (...)
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  45. William A. Galston & Peter H. Hoffenberg (eds.) (2010). Poverty and Morality: Religious and Secular Perspectives. Cambridge University Press.score: 37.0
    Machine generated contents note: 1. Introduction William A. Galston and Peter H. Hoffenberg; 2. Global poverty and uneven development Sakiko Fukuda-Parr; 3. The karma of poverty: a Buddhist perspective David R. Loy; 4. Poverty and morality in Christianity Kent A. Van Til; 5. Classical liberalism, poverty, and morality Tom G. Palmer; 6. Confucian perspectives on poverty and morality Peter Nosco; 7. Poverty and morality: a feminist perspective Nancy J. Hirschmann; 8. Hinduism and poverty Arvind Sharma; 9. The problem of poverty (...)
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  46. James Yeates (2012). Quality Time: Temporal and Other Aspects of Ethical Principles Based on a “Life Worth Living”. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (4):607-624.score: 37.0
    The evaluation of whether an animal has a life worth living (LWL) has been suggested as a useful concept for farm animal policymaking. But there are a number of different ways in which the concept could be applied. This paper attempts to identify and evaluate candidate ethical principles based on the concept. It suggests that an appropriate principle by which to apply the concept is one that (1) is framed in terms of preventing an animal having a life worth avoiding (...)
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  47. Chetan Bhatt (1997). Liberation and Purity: Race, New Religious Movements, and the Ethics of Postmodernity. Ucl Press.score: 37.0
    First published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.
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  48. Paul M. Fitts & Gail Switzer (1962). Cognitive Aspects of Information Processing: I. The Familiarity of S-R Sets and Subsets. Journal of Experimental Psychology 63 (4):321.score: 37.0
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  49. Geoffrey Francis Allen (1940). The Call of God in Time of War. London, Student Christian Movement Press.score: 37.0
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  50. Mark F. Carr (ed.) (2008). Physician Assisted Suicide: A Variety of Religious Perspectives. Wheatmark, Inc..score: 37.0
     
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