Search results for 'Tobias Bonhoeffer Frank Sengpiel' (try it on Scholar)

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  1. Frank Sengpiel, Tobias Bonhoeffer, Tobe C. B. Freeman & Colin Blakemore (2001). On the Relationship Between Interocular Suppression in the Primary Visual Cortex and Binocular Rivalry. Brain and Mind 2 (1):39-54.score: 19200.0
    Both classical psychophysical work and recentfunctional imaging studies have suggested acritical role for the primary visual cortex(V1) in resolving the perceptual ambiguitiesexperienced during binocular rivalry. Here weexamine, by means of single-cell recordings andoptical imaging of intrinsic signals, thespatial characteristics of suppression elicitedby rival stimuli in cat V1. We find that the interocular suppression field of V1 neuronsis centred on the same position in space and isslightly larger (by a factor of 1.3) than theminimum response field, measured through thesame eye. Suppression (...)
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  2. Perceptual Rivalry Alternations, Robert P. O.’Shea & Paul M. Corballis (2001). Frank Sengpiel, Tobe Cb Freeman, Tobias Bonhoef-Fer and Colin Blakemore/on the Relationship Between Interocular Suppression in the Primary Visual Cortex and Binocular Rivalry 39–54 Frank Tong/Competing Theories of Binocular Rivalry: A Possible. [REVIEW] Brain and Mind 2:361-363.score: 427.5
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  3. Tobias Bonhoeffer Frank Sengpiel, C. B. Freeman Tobe & Colin Blakemore (2001). On the Relationship Between Interocular Suppression in the Primary Visual Cortex and Binocular Rivalry. Brain and Mind 2 (1).score: 198.0
    Both classical psychophysical work and recentfunctional imaging studies have suggested acritical role for the primary visual cortex(V1) in resolving the perceptual ambiguitiesexperienced during binocular rivalry. Here weexamine, by means of single-cell recordings andoptical imaging of intrinsic signals, thespatial characteristics of suppression elicitedby rival stimuli in cat V1. We find that the interocular suppression field of V1 neuronsis centred on the same position in space and isslightly larger (by a factor of 1.3) than theminimum response field, measured through thesame eye. Suppression (...)
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  4. Dietrich Bonhoeffer (1995). Ethics. Simon & Schuster.score: 60.0
    The Christian does not live in a vacuum, says the author, but in a world of government, politics, labor, and marriage. Hence, Christian ethics cannot exist in a vacuum what the Christian needs, claims Dietrich Bonhoeffer, is concrete instruction in a concrete situation. Although the author died before completing his work, this book is recognized as a major contribution to Christian ethics. The root and ground of Christian ethics, the author says, is the reality of God as revealed in (...)
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  5. Dietrich Bonhoeffer (1955). Ethics. London, Scm Press.score: 60.0
    Called by Karl Barth the brilliant Ethics of Dietrich Bonhoeffer, this book is finally being recognized as Bonhoeffers magnum opus and one of the most important works of Christian ethics of the last century.
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  6. Frank Heppner (1993). Science Education "Reform"? Revitalizing Undergraduate Science: Why Some Things Work and Most Don't Sheila Tobias. BioScience 43 (9):650-652.score: 36.0
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  7. Tobias Hahn & Frank Figge (2011). Beyond the Bounded Instrumentality in Current Corporate Sustainability Research: Toward an Inclusive Notion of Profitability. [REVIEW] Journal of Business Ethics 104 (3):325-345.score: 27.0
    We argue that the majority of the current approaches in research on corporate sustainability are inconsistent with the notion of sustainable development. By defining the notion of instrumentality in the context of corporate sustainability through three conceptual principles we show that current approaches are rooted in a bounded notion of instrumentality which establishes a systematic a priori predominance of economic organizational outcomes over environmental and social aspects. We propose an inclusive notion of profitability that reflects the return on all forms (...)
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  8. Teresa Obolevitch (2010). Negative Theology and Science in the Thought of Semyon Frank. Studies in East European Thought 62 (1):93 - 99.score: 24.0
    Semën Frank (1877–1950) considered the Universe as the “all-unity.” According to him, everything is a part of the all-unity, which has a divine character. God is present in the world, but his nature is incomprehensible. In this article I analyze two consequences of Frank’s panentheistic view of the relation between science and theology. Firstly, the limits of scientific knowledge allow recognition of the mystery of the world and the transcendence of God. Secondly, Frank claimed that nature is (...)
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  9. Jean Bethke Elshtain (2001). Bonhoeffer on Modernity: "Sic Et Non". Journal of Religious Ethics 29 (3):345 - 366.score: 24.0
    Though Bonhoeffer is usually thought to have been one of the architects of modern theology, he was also one of modernity's most penetrating critics. The author lays out Bonhoeffer's challenges to certain cherished modern assumptions by examining (1) his linkage of totalitarianism to the political utopianism that arose out of the French Revolution, (2) his fear of the nihilistic implications of the rationalists' notion of the sovereign self and of the modern tendency to view life as an end (...)
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  10. Ulrik Becker Nissen (2011). Letting Reality Become Real: On Mystery and Reality in Dietrich Bonhoeffer's Ethics. Journal of Religious Ethics 39 (2):321-343.score: 24.0
    In Dietrich Bonhoeffer's Ethics the notion of reality plays a central role. The present article focuses on the ethical implications of the Chalcedonian Christology underlying this concept. This approach is tied to the debate on the relationship between the universal and specific identity of Christian social ethics in public discourse. In the opening section the article outlines the pertinence of this debate with regard to Bonhoeffer's Christological ethic. In the following section the article analyzes Bonhoeffer's concept of (...)
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  11. Anne Rörig (2009). Personale Seinsweisen Bei S. L. Frank: Schnittstellen Zwischen Anthropologie und Ontologie. Studies in East European Thought 61 (2/3):221 - 232.score: 24.0
    This article strives to combine conceptions of the person by Semën Frank. From his early critical Marxist works to his metaphysical personalism and late Christian anthropology, he covered normative-ethical, transcendent-epistemological, and "total unity'—ontological questions in equal measure. This diversity will be synthesized in comparisons of his personalist and ontological thought. The text will highlight Frank's different schemes of personal modes of being, i.e. correlations between the 'I-thou' relationship and the absolute being, and move on to contrast his concepts (...)
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  12. Tobias Hahn, Jonatan Pinkse, Lutz Preuss & Frank Figge (forthcoming). Tensions in Corporate Sustainability: Towards an Integrative Framework. Journal of Business Ethics.score: 24.0
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  13. Kelly Richmond Pope & Chih-Chen Lee (2013). Could the Dodd–Frank Wall Street Reform and Consumer Protection Act of 2010 Be Helpful in Reforming Corporate America? An Investigation on Financial Bounties and Whistle-Blowing Behaviors in the Private Sector. Journal of Business Ethics 112 (4):597-607.score: 24.0
    The purpose of this study is to investigate whether the availability of financial bounties and anonymous reporting channels impact individuals’ general reporting intentions of questionable acts and whether the availability of financial bounties will prompt people to reveal their identities. The recent passage of the Dodd–Frank Wall Street Reform and Consumer Protection Act of 2010 creates a financial bounty for whistle-blowers. In addition, SOX requires companies to provide employees with an anonymous reporting channel option. It is unclear of the (...)
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  14. Tobias Schatton, Natasha Y. Frank & Markus H. Frank (2009). Identification and Targeting of Cancer Stem Cells. Bioessays 31 (10):1038-1049.score: 24.0
  15. Richard M. Frank & James E. Montgomery (eds.) (2006). Arabic Theology, Arabic Philosophy: From the Many to the One: Essays in Celebration of Richard M. Frank. Peeters.score: 21.0
    In this volume, fourteen scholars, many of them contemporaries of Professor Frank, engage with his legacy with important and seminal works which take some of ...
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  16. Philip J. Swoboda (1995). Windelband's Influence on S.L. Frank. Studies in East European Thought 47 (3-4):259 - 290.score: 21.0
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  17. Yves-David Hugot (2013). Où et quand le capitalisme est-il né? Conceptualisations et jeux d'échelle chez Robert Brenner, Immanuel Wallerstein et André Gunder Frank. Actuel Marx 1 (1):76-91.score: 21.0
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  18. Joseph Frank (2011). His Sense of an Ending in Memory of Frank Kermode. Common Knowledge 17 (3):427-432.score: 21.0
    In this memorial essay on Sir Frank Kermode (1919–2010), the author focuses on his own exchange of views with Kermode during the 1970s. In Kermode's book The Sense of an Ending (1966), he had criticized Frank's essay “Spatial Form in Modern Literature” (1945) as part of a larger critique of what the Romantic-Symbolist tradition of English poetry had become in the twentieth century. Yeats, Pound, Eliot, and other late Symbolists had turned artists into advocates of an irrational wisdom (...)
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  19. William G. Lycan (2009). Serious Metaphysics: Frank Jackson's Defense of Conceptual Analysis. In Ian Ravenscroft (ed.), Minds, Ethics, and Conditionals: Themes From the Philosophy of Frank Jackson. Oxford University Press.score: 18.0
  20. Thomas Mormann (forthcoming). Frank’s Austrian Reading of the Aufbau. In Veronika Hofer & Michael Stöltzner (eds.), Philipp Frank: Vienna, Prague, Boston. Open Court.score: 18.0
  21. Simon Blackburn (2000). Critical Notice of Frank Jackson, From Metaphysics to Ethics: A Defence of Conceptual Analysis. Australasian Journal of Philosophy 78 (1):119 – 124.score: 18.0
    (2000). Critical notice of Frank Jackson, from metaphysics to ethics: A defence of conceptual analysis. Australasian Journal of Philosophy: Vol. 78, No. 1, pp. 119-124. doi: 10.1080/00048400012349401.
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  22. Anton Froeyman (2012). Frank Ankersmit and Eelco Runia: The Presence and the Otherness of the Past. Rethinking History 16 (3):393-415.score: 18.0
    This paper consists of two parts. In the first part, I give an in-depth comparison and analysis of the theories of Frank Ankersmit and Eelco Runia, in which I highlight their most important resemblances and differences. What both have in common is their notion of the presence of the past as a ‘presence in absence’. They differ, however, with respect to the character of this past and the role representation plays in making it present. Second, I also argue that (...)
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  23. Rodney D. Holder (2009). Science and Religion in the Theology of Dietrich Bonhoeffer. Zygon 44 (1):115-132.score: 18.0
    The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not (...)
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  24. Ian Ravenscroft (ed.) (2009). Minds, Ethics, and Conditionals: Themes From the Philosophy of Frank Jackson. Oxford University Press.score: 18.0
    An illustrious line-up of seventeen philosophers from the USA, the UK, and Australia present new essays on themes from the work of Frank Jackson, which bridges mind, language, logic, metaphysics, and ethics. Central to Jackson's work is an approach to metaphysical issues built on the twin foundations of supervenience and conceptual analysis. In the first part of the book six essays examine this approach and its application to philosophy of mind and philosophy of color. The second part focuses on (...)
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  25. Elisabeth Nemeth, Philosophy of Science and Democracy. Some Reflections on Philipp Frank"s "Relativity €“ a Richer Truth".score: 18.0
    Philipp Frank"s book Relativity – a richer truth1 shows something we do not find very often after World War 2: a philosopher of science acting as a public intellectual. Taking part in the Conference on Science, Philosophy and Religion, Philipp Frank intervened in the public debate about the causes of Nazism and how to defend democracy and liberalism against totalitarian ideas and politics. Could philosophy of science contribute to such a struggle? Philipp Frank thought (...)
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  26. Frank Jackson (1997). Naturalism and the Fate of the M-Worlds: Frank Jackson. Aristotelian Society Supplementary Volume 71 (1):269–282.score: 18.0
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  27. Dan Zahavi (2012). Manfred Frank and Niels Weidtmann (Eds.): Husserl Und Die Philosophie des Geistes. [REVIEW] Husserl Studies 28 (1):81-84.score: 18.0
    Manfred Frank and Niels Weidtmann (Eds.): Husserl und die Philosophie des Geistes Content Type Journal Article Pages 1-4 DOI 10.1007/s10743-011-9101-2 Authors Dan Zahavi, Center for Subjectivity Research, Department of Media, Cognition and Communication, University of Copenhagen, Copenhagen, Denmark Journal Husserl Studies Online ISSN 1572-8501 Print ISSN 0167-9848.
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  28. Steven Weinstein, Review of "Space, Time, and Stuff", Frank Arntzenius, OUP 2012. [REVIEW]score: 18.0
    Review of "Space, Time, and Stuff" by Frank Arntzenius.
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  29. Michael Barber (2006). Philosophy and Reflection: A Critique of Frank Welz's Sociological and “Processual” Criticism of Husserl and Schutz. [REVIEW] Human Studies 29 (2):141 - 157.score: 18.0
    Frank Welz’s Kritik der Lebenswelt undertakes a sociology of knowledge criticism of the work of Edmund Husserl and Alfred Schutz that construes them as developing absolutist, egological systems opposed to the “processual” worldview prominent since the modern rise of natural science. Welz, though, misunderstands the work of Schutz and Husserl and neglects how their focus on consciousness and eidetic features pertains to the kind of reflection that one must undertake if one would avoid succumbing to absolutism, that uncovers the (...)
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  30. Thomas E. Uebel (2000). Logical Empiricism and the Sociology of Knowledge: The Case of Neurath and Frank. Philosophy of Science 67 (3):150.score: 18.0
    Logical Empiricism is commonly regarded as uninterested in, if not hostile to sociological investigations of science. This paper reconstructs the views of Otto Neurath and Philipp Frank on the legitimacy and relevance of sociological investigations of theory choice. It is argued that while there obtains a surprising degree of convergence between their programmatic pronouncements and the Strong Programme, the two types of project nevertheless remain distinct. The key to this differences lies in the different assessment of a supposed dilemma (...)
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  31. N. Berlinger (2003). What is Meant by Telling the Truth: Bonhoeffer on the Ethics of Disclosure. Studies in Christian Ethics 16 (2):80-92.score: 18.0
    This article explores Dietrich Bonhoeffer’s writings on truth telling with reference to the problem of medical error in the US, the UK, and other developed nations, with particular attention to physicians’ resistance to disclosing their own mistakes to injured patients and their families. The brief essay ‘What Is Meant by “Telling the Truth”?’ and its historical context — Bonhoeffer’s imprisonment and interrogation in 1943 — is proposed as a text for medical ethicists and others seeking to overcome the (...)
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  32. Andreas Kemmerling (2007). &Quot;the Property of Being Red&Quot;: On Frank Jackson's Opacity Puzzle and His New Theory of the Content of Colour Experience. Erkenntnis 66 (1-2):187 - 202.score: 18.0
    Frank Jackson has a new objectivist and representationalist account of the content of colour-experience. I raise several objections both against the account itself and, primarily, against how he tries to support it. He argues that the new account enables us to see what is wrong with the so-called Opacity Puzzle. This alleged puzzle is an argument in which a seemingly implausible conclusion is derived from three premises of which seem plausible to an representationalist. Jackson.
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  33. Brian Gregor (2007). Formal Indication, Philosophy, and Theology: Bonhoeffer's Critique of Heidegger. Faith and Philosophy 24 (2):185-202.score: 18.0
    This paper examines Heidegger’s account of the proper relation between philosophy and theology, and Dietrich Bonhoeffer’s critique thereof. Part I outlines Heidegger’s proposal for this relationship in his lecture “Phenomenology and Theology,” where he suggests that philosophy might aid theology by means of ‘formal indication.’ In that context Heidegger never articulates what formal indication is, so Part II exposits this obscure notion by looking at its treatment in Heidegger’s early lecture courses, as well as its roots in Husserl. Part (...)
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  34. Jérôme Dokic & Pascal Engel (2003/2002). Frank Ramsey: Truth and Success. Routledge.score: 18.0
    This book provides a much-needed critical introduction to the main doctrines of Frank Ramsey's work and assesses their contemporary significance.
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  35. James B. Gould (2003). Bonhoeffer and Open Theism. Philosophy and Theology 15 (1):57-91.score: 18.0
    The theology of Dietrich Bonhoeffer, which is deeply rooted in classical Christology and Lutheran orthodoxy, has close affinities with views about the nature of God and God’s relationship with the world that has recently been labeled “open theism.” Bonhoeffer’s concepts of God, freedom, providence and ethics provide relational views of God with firm theological credentials and exemplify a strong integration of philosophy and theology.
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  36. David L. Martinson (2000). Dietrich Bonhoeffer and Communicating "the Truth": Words of Wisdom for Journalists. Journal of Mass Media Ethics 15 (1):5 – 16.score: 18.0
    Before being executed by the Nazis at the age of 39, Dietrich Bonhoeffer had produced enough material, according to Howell (1995), to fill 16 volumes of theological reflections. Nevertheless, Howell noted, Dietrich Bonhoeffer is not a household name. That is unfortunate. One of Bonhoeffer's most inspiring efforts-from the perspective of mass media ethics-centered around his unfinished attempt to define "what is meant by telling the truth." As is often the case with truly outstanding thinkers, his reflections in (...)
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  37. Daniel J. Hoolsema (2004). Manfred Frank, Philippe Lacoue-Labarthe, and Jean-Luc Nancy: Prolegomena to a French-German Dialogue. Critical Horizons 5 (1):137-164.score: 18.0
    This essay works to set up a debate between the German philosopher Manfred Frank and the French philosophers Philippe Lacoue-Labarthe and Jean-Luc Nancy. At stake in the debate is the concept of freedom. The essay begins by explaining Frank's subject-based concept of freedom and then it presents the perfectly opposed non-subjective ontological concept of freedom that Lacoue-Labarthe and Nancy forward. In the end, in the interest of threading a way through this impasse, and following the cue of these (...)
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  38. Eileen Crist & Alfred I. Tauber (2000). Selfhood, Immunity, and the Biological Imagination: The Thought of Frank MacFarlane Burnet. [REVIEW] Biology and Philosophy 15 (4):509-533.score: 18.0
    The language of self and nonself has had a prominent place inimmunology. This paper examines Frank Macfarlane Burnet's introductionof the language of selfhood into the science. The distinction betweenself and nonself was an integral part of Burnet's biological outlook– of his interest in the living organism in its totality, itsactivities, and interactions. We show the empirical and conceptualwork of the language of selfhood in the science. The relation betweenself and nonself tied into Burnet's ecological vision of host-parasiteinteraction. The idiom (...)
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  39. C. J. Green (2005). Pacifism and Tyrannicide: Bonhoeffer's Christian Peace Ethic. Studies in Christian Ethics 18 (3):31-47.score: 18.0
    This article offers a new interpretation of Bonhoeffer's Christian peace ethic, a more penetrating description of what is usually called his `pacifism'. This peace ethic does not rest on a principle of non-violence — Bonhoeffer rejects an ethic of principles — but is rooted in his distinctive reading of Scripture, especially the Sermon on the Mount, and his understanding of Christ, discipleship, the gospel and the church. Consequently he does not abandon his peace ethic to participate in the (...)
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  40. Geffrey B. Kelly (1995). “Unconscious Christianity” And The “Anonymous Christian” in The Theology of Dietrich Bonhoeffer And Karl Rahner. Philosophy and Theology 9 (1/2):117-149.score: 18.0
    The struggle that prompted Bonhoeffer’s “unconscious Christianity” offers a concrete illustration of the commonsensical in Rahner’s “anonymous Christian.” Thus Rahner’s theory adds theological coherence to what Bonhoeffer intuited. While Bonhoeffer faced the seeming ineffectiveness of Jesus’ teaching for the majority of Christians in Germany, Rahner faced his church’s view of Augustine’s “massa damnata” through a reexamination of church mission and theological categories. In both theologians, Jesus the God-man is the symbol of God’s communion with “the human” in (...)
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  41. Ingo Brigandt (2013). A Critique of David Chalmers' and Frank Jackson's Account of Concepts. Protosociology 30:63–88.score: 18.0
    David Chalmers and Frank Jackson have promoted a strong program of conceptual analysis, which accords a significant philosophical role to the a priori analysis of (empirical) concepts. They found this methodological program on an account of concepts using two-dimensional semantics. This paper argues that Chalmers and Jackson’s account of concepts, and the related approach by David Braddon-Mitchell, is inadequate for natural kind concepts as found in biology. Two-dimensional semantics is metaphysically faulty as an account of the nature of concepts (...)
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  42. C. J. Green (2010). The Translation of Bonhoeffer's Ethics: A Response to Jennifer Moberly. Studies in Christian Ethics 23 (3):316-320.score: 18.0
    Moberly’s article is based on the premise that the translation of Bonhoeffer’s Ethics in the Dietrich Bonhoeffer Works is a critical edition. This article discusses the nature of translation, why this premise is indefensible, and points out many problematic judgments that flow from it and related assumptions. While recognising that errors occur in translations, the response affirms the scholarly value of the translation.
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  43. Adam Kotsko (2005). Objective Spirit and Continuity in the Theology of Dietrich Bonhoeffer. Philosophy and Theology 17 (1/2):17-31.score: 18.0
    This paper attempts to read Bonhoeffer’s work as a whole. I maintain that Bonhoeffer’s attempt to develop a distinctly Christian version of the Hegelian concept of objective spirit is the central concern of his Sanctorum Communio. I note the ways he continues to refine and clarify that concept in later works, even as it remainsunnamed. I then argue that by the time of the Letters and Papers from Prison, developing this concept has become Bonhoeffer’s overriding project. I (...)
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  44. C. A. J. Coady (2012). Moralism and Anti-Moralism: Aspects of Bonhoeffer's Christian Ethic. Sophia 51 (4):449-464.score: 18.0
    Dietrich Bonhoeffer's thinking about ethics and Christianity is a fascinating attempt to combine different, and often conflicting, strands in the Christian intellectual tradition. In this article, I outline his thinking, analyse the advantages and disadvantages in his approach, and relate it to developments in contemporary philosophy. His critique of an excessive stress upon principles and abstraction in opposition to a concern for concrete circumstances is, I argue, best seen as a necessary critique of what I call moralism rather than (...)
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  45. Gerald Holton (2006). Philipp Frank at Harvard University: His Work and His Influence. Synthese 153 (2):297 - 311.score: 18.0
    The physicist–philosopher Philipp Frank’s work and influence, especially during his last three decades, when he found a refuge and a position in America, deserve more discussion than has been the case so far. In what follows, I hope I may call him Philipp – having been first a graduate student in one of his courses at Harvard University, then his teaching assistant sharing his offices, then for many years his colleague and friend in the same Physics Department, and finally, (...)
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  46. Frank Keil, Derek E Lyons, Laurie R Santos and Frank C Keil.score: 18.0
    uniquely human ability. We are thus left with a fascinating question: if not imitation, what are mirror neurons for? Recent..
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  47. Charles W. Kegley (1959). Reflections on Philipp Frank's Philosophy of Science. Philosophy of Science 26 (1):35-40.score: 18.0
    Recent writings of Professor Frank raise basic questions concerning the nature of science and its relations to social, political, theological and metaphysical issues. This paper concentrates on several of these questions. What determines the acceptance of an hypothesis in the sciences? Is it explanation of the facts and confirmation by experimentation or is it the capacity of a theory to guide human conduct? Professor Frank's espousal of the latter criterion raises the question of whether this criterion can clearly (...)
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  48. Matthew Landauer (2012). Parrhesia and the Demos Tyrannos: Frank Speech, Flattery and Accountability in Democratic Athens. History of Political Thought 33 (2):185-208.score: 18.0
    Parrhesia, or frank speech, is usually understood as a practice intimately connected to Athenian democracy. This paper begins by analysing parrhesia in non-democratic regimes. Building on that analysis, I suggest that most accounts of parrhesia overlook the degree to which its practice at Athens implied a comparison of the demos to an unaccountable ruler -- a tyrant. As a practice, parrhesia was paradigmatically undertaken by speakers addressing an audience with the power to sanction them in the event that their (...)
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  49. Evan I. Schwartz (2009). Finding Oz: How L. Frank Baum Discovered the Great American Story. Houghton Mifflin Harcourt.score: 18.0
    Finding Oz tells the remarkable story behind one of the world’s most enduring and best-loved books. Offering profound new insights into the true origins and meaning of L. Frank Baum’s 1900 masterwork, it delves into the personal turmoil and spiritual transformation that fueled Baum’s fantastical parable of the American Dream. Before becoming an impresario of children’s adventure tales, the J. K. Rowling of his age, Baum failed at a series of careers and nearly lost his soul before setting out (...)
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  50. S. Plant (2005). The Sacrament of Ethical Reality: Dietrich Bonhoeffer on Ethics for Christian Citizens. Studies in Christian Ethics 18 (3):71-87.score: 18.0
    The paper explicates Bonhoeffer's dense statement, made in a 1932 lecture, that `Reality is the sacrament of [the ethical] command'. It begins with a summary of William T. Cavanaugh's rich description of the Eucharist as that act which makes the Church Christ's body, thereby constituting the true res publica. A comparison is drawn with Bonhoeffer's account of the sacramental foundation of the Church's public proclamation of God's ethical command. Bonhoeffer differs from Cavanaugh, I suggest, not only in (...)
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