Search results for 'Trevon Fuller' (try it on Scholar)

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  1. Trevon Fuller (2003). The Integrative Biology of Phenotypic Plasticity. Biology and Philosophy 18 (2):381-389.score: 240.0
  2. Sahotra Sarkar & Trevon Fuller, Generalized Norms of Reaction for Ecological Developmental Biology.score: 240.0
    A standard norm of reaction (NoR) is a graphical depiction of the phenotypic value of some trait of an individual genotype in a population as a function of an environmental parameter. NoRs thus depict the phenotypic plasticity of a trait. The topological properties of NoRs for sets of different genotypes can be used to infer the presence of (non-linear) genotype-environment interactions. While it is clear that many NoRs are adaptive, it is not yet settled whether their evolutionary etiology should be (...)
     
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  3. Steve Fuller (2004). The Case of Fuller Vs Kuhn. Social Epistemology 18 (1):3 – 49.score: 180.0
  4. Steve Fuller (2009). In Search of Sociological Foundations for the Project of Humanity Steve Fuller, The New Sociological Imagination. London: Sage Publications, 2006. History of the Human Sciences 22 (2):138-145.score: 180.0
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  5. Steve Fuller (2009). Book Reviews: Dissent Over Dissent: Reply to Richards Steve Fuller, Dissent Over Descent: Intelligent Design's Challenge to Darwinism. Thriplow, Cambs: Icon Books, 2008. V + 272 Pp. ISBN: 978-1840468-04-5. £12.99. [REVIEW] History of the Human Sciences 22 (5):117-122.score: 180.0
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  6. Steve Fuller (2001). A Fuller Vision of Thomas Kuhn: Response to Roth and Mirowski. History of the Human Sciences 14 (2):111-117.score: 180.0
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  7. David Mercer, Jerry Ravetz, Stephen P. Turner & Steve Fuller (2005). A Parting Shot at Misunderstanding: Fuller Vs. Kuhn. [REVIEW] Metascience 14 (1):3-152.score: 180.0
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  8. R. Buckminster Fuller (1979). R. Buckminster Fuller on Education. University of Massachusetts Press.score: 180.0
     
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  9. R. Buckminster Fuller (1973). R. Buckminster Fuller. Minnesota Public Radio.score: 180.0
     
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  10. R. Buckminster Fuller (1967). R. Buckminster Fuller Thinks Aloud, Part. Credo.score: 180.0
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  11. Thomas Fuller (1938). Thomas Fuller's the Holy State and the Profane State. New York, Columbia University Press.score: 180.0
    I. Introduction, notes, and appendix -- II. A facsimile of the first edition, 1642, reduced in size.
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  12. Lon L. Fuller (2001). The Principles of Social Order: Selected Essays of Lon L. Fuller. Hart Pub..score: 180.0
     
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  13. Lon L. Fuller (1966/1999). The Law in Quest of Itself. Lawbook Exchange.score: 60.0
    Fuller, Lon L. The Law in Quest of Itself.
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  14. Steve Fuller (2006). The Philosophy of Science and Technology Studies. Routledge.score: 60.0
    Science and Technology Studies (STS) is a broad, interdisciplinary, and rapidly growing field that explores the relationship between science, technology and the ways they shape society and our understanding of the world. But as the field has become more established, it has increasingly hidden its philosophical roots. While the trend is typical of disciplines striving for maturity, Steve Fuller, a leading figure in the field, argues that STS has much to lose if it abandons philosophy. He argues that the (...)
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  15. Steve Fuller, Review of Intellectual Impostures. [REVIEW]score: 60.0
    This is the follow-up book to the notorious Sokal Hoax. It includes the original article that appeared in the Spring 1996 issue of Social Text, along with an explication of all the relatively minor errors and jokes planted in the article that would have been caught by the cognoscenti in physics. That alone has been sufficient to attract global media attention about the alleged lack of quality control in cultural studies scholarship. However, Sokal and Bricmont are out for bigger game. (...)
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  16. Steve Fuller (2011). A Response to Mike Thike (2011). Spontaneous Generations 5 (1):75-78.score: 60.0
    First, I would like to thank Mike Thicke (2011) for his very perceptive and civil review of Science: The Art of Living. He himself alludes to the difficulty that reviewers have had with my previous books defending intelligent design as a necessary condition for the possibility of science, a point I have discussed in this journal (Fuller 2008b). Fuller (2010) has no less polarised reviewers. Here readers are invited to contrast the rather sophisticated critical review of Science that (...)
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  17. Robert C. Fuller (1986). Americans and the Unconscious. Oxford University Press.score: 60.0
    Beginning with Emerson and the Transcendentalists, Americans have tended to view the unconscious as the psychological faculty through which individuals might come to experience a higher spiritual realm. On the whole, American psychologists see the unconscious as a symbol of harmony, restoration and revitalization, imbuing it with the capacity to restore peace between the individual and an immanent spiritual power. Americans and the Unconscious studies the symbolic dimensions of American psychology, tracing the historical development of the concept of the unconscious (...)
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  18. Steve Fuller (2013). On Commodification and the Progress of Knowledge in Society: A Defence. Spontaneous Generations: A Journal for the History and Philosophy of Science 7 (1):12-20.score: 60.0
    In this paper I make more explicit a position that I have being advocating for more than two decades (gathered together in Fuller 2002, Fuller 2010), though its full force does not seem to have been felt. I write in defence of the *commodification* rather than the simple *commercialisation* of knowledge. The two italicised terms are often spoken about in the same breath—and, to be sure, they are related to each other. But they are not the same. Commercialisation (...)
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  19. Robert C. Fuller (2008). Spirituality in the Flesh: Bodily Sources of Religious Experiences. OUP USA.score: 60.0
    It is now generally accepted that the nature of human thought has much to do with the structure and function of the human body. In Spirituality in the Flesh, Robert C. Fuller investigates how our sensory organs, emotional programs, sexual sensibilities, and neural structures shape religious phenomena. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically-driven emotions such as fear shape our religious actions? What is the relationship between chemically altered states of consciousness (...)
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  20. Steve Fuller (1994). The Social Epistemologist in Search of a Position From Which to Argue. Argumentation 8 (2):163-183.score: 60.0
    The relevance of Fuller's version of social epistemology to argumentation theory is highlighted, in response to critics who claim that I am not sufficiently critical of the social grounds of knowledge production. Responding to Lyne, I first consider the strengths and weaknesses of relying on economic images to capture the social. Then, I tackle two contrary objections: Brian Baigrie claims social epistemology is “not social enough,” while Angelo Corlett wonders whether it may be “too social.” Finally, I counter Malcolm (...)
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  21. Lisa L. Fuller (2011). Knowing Their Own Good: Preferences & Liberty in Global Ethics. In Thom Brooks (ed.), New Waves in Ethics. Palgrave MacMillan. 210--230.score: 30.0
    Citizens of liberal, affluent societies are regularly encouraged to support reforms meant to improve conditions for badly-off people in the developing world. Our economic and political support is solicited for causes such as: banning child labor, implementing universal primary education, closing down sweatshops and brothels, etc. But what if the relevant populations or individuals in the developing world do not support these particular reforms or aid programs? What if they would strongly prefer other reforms and programs, or would rank the (...)
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  22. Lon L. Fuller (1956). I. Human Purpose and Natural Law. Journal of Philosophy 53 (22):697-705.score: 30.0
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  23. Fred Adams, Gary Fuller & Robert Stecker (1997). The Semantics of Fictional Names. Pacific Philosophical Quarterly 78 (2):128–148.score: 30.0
    In this paper we defend a direct reference theory of names. We maintain that the meaning of a name is its bearer. In the case of vacuous names, there is no bearer and they have no meaning. We develop a unified theory of names such that one theory applies to names whether they occur within or outside fiction. Hence, we apply our theory to sentences containing names within fiction, sentences about fiction or sentences making comparisons across fictions. We then defend (...)
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  24. Lisa L. Fuller (2005). Poverty Relief, Global Institutions, and the Problem of Compliance. Journal of Moral Philosophy 2 (3):285-297.score: 30.0
    Thomas Pogge and Andrew Kuper suggest that we should promote an ‘institutional’ solution to global poverty. They advocate the institutional solution because they think that non-governmental organizations (NGOs) can never be the primary agents of justice in the long run. They provide several standard criticisms of NGO aid in support of this claim. However, there is a more serious problem for institutional solutions: how to generate enough goodwill among rich nation-states that they would be willing to commit themselves to supranational (...)
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  25. Lisa L. Fuller (2012). Priority-Setting in International Non-Governmental Organizations: It is Not as Easy as ABCD. Journal of Global Ethics 8 (1):5-17.score: 30.0
    Recently theorists have demonstrated a growing interest in the ethical aspects of resource allocation in international non-governmental humanitarian, development and human rights organizations (INGOs). This article provides an analysis of Thomas Pogge's proposal for how international human rights organizations ought to choose which projects to fund. Pogge's allocation principle states that ?an INGO should govern its decision making about candidate projects by such rules and procedures as are expected to maximize its long-run cost-effectiveness, defined as the expected aggregate moral value (...)
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  26. Lisa Fuller (forthcoming). International NGO Health Programs in a Non-Ideal World: Imperialism, Respect & Procedural Justice. In E. Emanuel J. Millum (ed.), Global Justice and Bioethics. Oxford University Press.score: 30.0
    Many people in the developing world access essential health services either partially or primarily through programs run by international non-governmental organizations (INGOs). Given that such programs are typically designed and run by Westerners, and funded by Western countries and their citizens, it is not surprising that such programs are regarded by many as vehicles for Western cultural imperialism. In this chapter, I consider this phenomenon as it emerges in the context of development and humanitarian aid programs, particularly those delivering medical (...)
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  27. Frederick R. Adams, David Drebushenko, Gary Fuller & Robert A. Stecker (1990). Narrow Content: Fodor's Folly. Mind and Language 5 (3):213-29.score: 30.0
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  28. Paul Yu & Gary Fuller (1986). A Critique of Dennett. Synthese 66 (March):453-76.score: 30.0
    This essay is intended to be a systematic exposition and critique of Daniel Dennett's general views. It is divided into three main sections. In section 1 we raise the question of the nature of a plausible scientific psychology, and suggest that the question of whether folk psychology will serve as an adequate scientific psychology is of special relevance in a discussion of Dennett. We then characterize folk psychology briefly. We suggest that Dennett's views have undergone at least one major change, (...)
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  29. Timothy Fuller (2009). Oakeshott on the Character of Religious Experience: Need There Be a Conflict Between Science and Religion? Zygon 44 (1):153-167.score: 30.0
    Michael Oakeshott reflected on the character of religious experience in various writings throughout his life. In Experience and Its Modes (1933) he analyzed science as a distinctive "mode," or account of experience as a whole, identifying those assumptions necessary for science to achieve its coherent account of experience in contrast to other modes of experience whose quests for coherence depend on different assumptions. Religious experience, he thought, was integral to the practical mode. The latter experiences the world as interminable tension (...)
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  30. Steve Fuller (2006). Review of Noretta Koertge (Ed.), Scientific Values and Civic Virtues. [REVIEW] Notre Dame Philosophical Reviews 2006 (3).score: 30.0
    The movement of epistemic standards closer to moral virtue reflects a worrisome trend in the recent renascence of naturalism in philosophy that links access to truth with a deepening sense of the knower's history. While it is relatively harmless to insist that mastery of a scientific specialty requires training in certain techniques, it is more problematic (pace Kuhn) to insist that all such specialists share the same disciplinary narrative -- and still more problematic to require that they pledge allegiance to (...)
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  31. Fred Adams & Gary Fuller (2007). Empty Names and Pragmatic Implicatures. Canadian Journal of Philosophy 37 (3):449-461.score: 30.0
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  32. Timothy Fuller (1984). The Tradition of Political Hedonism From Hobbes to J. S. Mill. Journal of the History of Philosophy 22 (4):499-501.score: 30.0
  33. Lisa Fuller (2012). Burdened Societies and Transitional Justice. Ethical Theory and Moral Practice 15 (3):369 - 386.score: 30.0
    Following John Rawls, nonideal theory is typically divided into: (1) "partial-compliance theory" and (2) "transitional theory." The former is concerned with those circumstances in which individuals and political regimes do not fully comply with the requirements of justice, such as when people break the law or some individuals do not do their fair share within a distributive scheme. The latter is concerned with circumstances in which background institutions may be unjust or may not exist at all. This paper focuses on (...)
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  34. Steve Fuller (1987). On Regulating What is Known: A Way to Social Epistemology. Synthese 73 (1):145 - 183.score: 30.0
    This paper lays the groundwork for normative-yet-naturalistic social epistemology. I start by presenting two scenarios for the history of epistemology since Kant, one in which social epistemology is the natural outcome and the other in which it represents a not entirely satisfactory break with classical theories of knowledge. Next I argue that the current trend toward naturalizing epistemology threatens to destroy the distinctiveness of the sociological approach by presuming that it complements standard psychological and historical approaches. I then try to (...)
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  35. Steve Fuller (2002). Karmic Darwinism: The Emerging Alliance Between Science and Religion. Tijdschrift Voor Filosofie 64 (4):697 - 722.score: 30.0
    I argue that the 21st century will be marked by a realignment of science and religion, which I call the “anthropic” versus the “karmic” perspectives. The former is aligned with the major Western religions and was secularized in the 19th century as positivism, with its identification of social science with the religion of humanity. The latter is aligned with the major Eastern religions, but also Epicureanism in the West. It was secularized as the Neo-Darwinian synthesis in the 20th century, since (...)
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  36. Steve Fuller (1993). Book Review:Science as Social Knowledge: Values and Objectivity in Scientific Inquiry Helen E. Longino. [REVIEW] Philosophy of Science 60 (2):360-.score: 30.0
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  37. Steve Fuller (2012). Social Epistemology: A Quarter-Century Itinerary. Social Epistemology 26 (3-4):267-283.score: 30.0
    Examining the origin and development of my views of social epistemology, I contrast my position with the position held by analytic social epistemologists. Analytic social epistemology (ASE) has failed to make significant progress owing, in part, to a minimal understanding of actual knowledge practices, a minimised role for philosophers in ongoing inquiry, and a focus on maintaining the status quo of epistemology as a field. As a way forward, I propose questions and future areas of inquiry for a post-ASE to (...)
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  38. Lon L. Fuller (1969/1977). The Morality of Law. Yale University Press.score: 30.0
    Tthis book is likely to receive its warmest reception form advanced students of the philosophy of law, who will welcome the relief provided from the frequently sterile tone of much recent work in the field.
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  39. Steve Fuller (2004). Philosophy, Rhetoric, and the End of Knowledge: A New Beginning for Science and Technology Studies. Lawrence Erlbaum Associates.score: 30.0
    This volume explores Science & Technology Studies (STS) and its role in redrawing disciplinary boundaries. For scholars/grad students in rhetoric of science, science studies, philosophy & comm, English, sociology & knowledge mgmt.
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  40. Steve Fuller (1996). Reviews : C. Fox, R. Porter and R. Wokler (Eds), Inventing Human Science: Eighteenth-Century Domains. Cambridge: Cambridge University Press, 1995. S. L. Star (Ed.), Ecologies of Knowledge: Work and Politics in Science and Technology. Albany, NY: SUNY Press, 1995. [REVIEW] History of the Human Sciences 9 (1):122-131.score: 30.0
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  41. Steve Fuller (1994). The Reflexive Politics of Constructivism. History of the Human Sciences 7 (1):87-93.score: 30.0
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  42. Frederick R. Adams, Gary Fuller & Robert A. Stecker (1993). Thoughts Without Objects. Mind and Language 8 (1):90-104.score: 30.0
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  43. S. Fuller (2011). Evidence? What Evidence? Philosophy of the Social Sciences 41 (4):567-573.score: 30.0
  44. Steve Fuller (1995). Review Article : A Tale of Two Cultures and Other Higher Superstitions Paul Gross and Norman Levitt, Higher Superstition: The Academic Left and Its Quarrels with Science. Baltimore, MD: Johns Hopkins University Press, 1994. History of the Human Sciences 8 (1):115-125.score: 30.0
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  45. Steven K. Huprich, Kristi M. Fuller & Robert B. Schneider (2003). Divergent Ethical Perspectives on the Duty-to-Warn Principle with Hiv Patients. Ethics and Behavior 13 (3):263 – 278.score: 30.0
    This article presents the case of an HIV-positive client who reported having sexual relations with an unknowing partner. The issue raised is whether the therapist was required to warn the unknowing partner, similar to the Tarasoff mandate that is imposed on therapists. The case is analyzed from an ethical framework similar to that presented by Beauchamp and Childress (1994). Two opinions are presented, each leading to different conclusions about whether the therapist should inform the unknowing partner. It is concluded that (...)
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  46. Steve Fuller (1995). On the Motives for the New Sociology of Science. History of the Human Sciences 8 (2):117-124.score: 30.0
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  47. Tim Fuller & Richard Samuels (2014). Scientific Inference and Ordinary Cognition: Fodor on Holism and Cognitive Architecture. Mind and Language 29 (2):201-237.score: 30.0
    Do accounts of scientific theory formation and revision have implications for theories of everyday cognition? We maintain that failing to distinguish between importantly different types of theories of scientific inference has led to fundamental misunderstandings of the relationship between science and everyday cognition. In this article, we focus on one influential manifestation of this phenomenon which is found in Fodor's well-known critique of theories of cognitive architecture. We argue that in developing his critique, Fodor confounds a variety of distinct claims (...)
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  48. Steve Fuller (2008). Richard Rorty's Philosophical Legacy. Philosophy of the Social Sciences 38 (1):121-132.score: 30.0
    Richard Rorty's recent death has unleashed a strikingly mixed judgment of his philosophical legacy, ranging from claims to originality to charges of charlatanry. What is clear, however, is Rorty's role in articulating a distinctive American voice in the history of philosophy. He achieved this not only through his own wide-ranging contributions but also by repositioning the pragmatists, especially William James and John Dewey, in the philosophical mainstream. Rorty did for the United States what Hegel and Heidegger had done for Germany—to (...)
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  49. Lisa Fuller (2009). International Trade and Labor Standards: A Proposal for Linkage - by Christian Barry and Sanjay G. Reddy. Ethics and International Affairs 23 (1):75-78.score: 30.0
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  50. Steve Fuller (2001). Quo Vadis, Social Theory? History and Theory 40 (3):360–371.score: 30.0
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