Search results for 'Trevor Good' (try it on Scholar)

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  1.  23
    Natalie Clark, Sarah Hunt, Georgia Jules & Trevor Good (2010). Ethical Dilemmas in Community-Based Research: Working with Vulnerable Youth in Rural Communities. [REVIEW] Journal of Academic Ethics 8 (4):243-252.
    Ethical Dilemmas in Community-Based Research: Working with Vulnerable Youth in Rural Communities Content Type Journal Article DOI 10.1007/s10805-010-9123-y Authors Natalie Clark, Thompson Rivers University, Kamloops, BC Canada V2C 5N3 Sarah Hunt, Simon Fraser University, Burnaby, Canada Georgia Jules, Thompson Rivers University, Kamloops, BC Canada V2C 5N3 Trevor Good, University of Victoria, Victoria, Canada Journal Journal of Academic Ethics Online ISSN 1572-8544 Print ISSN 1570-1727 Journal Volume Volume 8 Journal Issue Volume 8, Number 4.
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  2.  5
    Irving J. Good (1983). Good Thinking: The Foundations of Probability and its Applications. Univ Minnesota Pr.
    ... Press for their editorial perspicacity, to the National Institutes of Health for the partial financial support they gave me while I was writing some of the chapters, and to Donald Michie for suggesting the title Good Thinking.
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  3.  11
    I. J. Good (1982). A Good Explanation of an Event is Not Necessarily Corroborated by the Event. Philosophy of Science 49 (2):251-253.
    It is shown by means of a simple example that a good explanation of an event is not necessarily corroborated by the occurrence of that event. It is also shown that this contention follows symbolically if an explanation having higher "explicativity" than another is regarded as better.
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  4.  6
    I. J. Good (1962). Errata and Corrigenda for Good and Good. British Journal for the Philosophy of Science 13 (49):88.
  5.  29
    R. E. Ashcroft (2001). Ethics in Medical Research: A Handbook of Good Practice: Trevor Smith, Cambridge, UK, Cambridge University Press, 1999, 403 + Xvii Pages, Pound29.95/US$47.95. [REVIEW] Journal of Medical Ethics 27 (2):140-140.
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  6.  27
    Ian Hacking (1992). Book Review:The Uses of Experiment: Studies in the Natural Sciences David Gooding, Trevor Pinch, Simon Schaffer; Experiment, Right or Wrong Allan Franklin. [REVIEW] Philosophy of Science 59 (4):705-.
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  7.  2
    Peter Dear (1991). The Uses of Experiment: Studies in the Natural Sciences by David Gooding; Trevor Pinch; Simon Schaffer. [REVIEW] Isis: A Journal of the History of Science 82:102-103.
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  8.  4
    Jan Golinski (1990). The Uses of Experiment: Studies in the Natural Sciences, Ed. By David Gooding, Trevor Pinch and Simon Schaffer. History of Science 28:203-209.
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  9.  5
    J. Agassi (1992). Book Reviews : David Gooding, Trevor Pinch, and Simon Schaffer, Eds., The Uses of Experiment: Studies in the Natural Sciences. Cambridge University Press, Cambridge, 1989. Pp. Xvii, 467, 50 (Cloth), 19.50 (Paper. [REVIEW] Philosophy of the Social Sciences 22 (2):266-268.
  10. Joseph Agassi (1992). "The Uses of Experiment: Studies in the Natural Sciences", Edited by David Gooding, Trevor Pinch, and Simon Schaffer. [REVIEW] Philosophy of the Social Sciences 22 (2):266.
     
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  11.  42
    Trevor Smith (1999). Ethics in Medical Research: A Handbook of Good Practice. Cambridge University Press.
    This is a comprehensive and practical guide to the ethical issues raised by different kinds of medical research, and is the first such book to be written with the needs of the researcher in mind. Clearly structured and written in a plain and accessible style, the book covers every significant ethical issue likely to be faced by researchers and research ethics committees. The author outlines and clarifies official guidelines, gives practical advice on how to adhere to these, and suggests procedures (...)
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  12.  1
    Trevor J. Saunders (1992). Decay, Progress, the Good Life?: Hesiod and Protagoras on the Development of Culture. Ancient Philosophy 12 (2):411-414.
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  13.  2
    Trevor J. Saunders (2008). Decay, Progress, the Good Life? Ancient Philosophy 12 (2):411-414.
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  14.  1
    Trevor Farrow (2012). The Good, the Right, and the Lawyer. Legal Ethics 15 (1):163-174.
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  15. Trevor Curnow (2004). Good for Us. Analytic Teaching and Philosophical Praxis 24 (1):69-70.
  16. W. D. Ross (2002). The Right and the Good. Clarendon Press.
    The Right and the Good, a classic of twentieth-century philosophy by the eminent scholar Sir David Ross, is now presented in a new edition with a substantial introduction by Philip Stratton-Lake, a leading expert on Ross. Ross's book is the pinnacle of ethical intuitionism, which was the dominant moral theory in British philosophy for much of the nineteenth and early twentieth century. Intuitionism is now enjoying a considerable revival, and Stratton-Lake provides the context for a proper understanding of Ross's (...)
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  17. Richard Kraut (2007). What is Good and Why: The Ethics of Well-Being. Harvard University Press.
    In search of good -- A Socratic question -- Flourishing and well-being -- Mind and value -- Utilitarianism -- Rawls and the priority of the right -- Right, wrong, should -- The elimination of moral rightness -- Rules and good -- Categorical imperatives -- Conflicting interests -- Whose good? The egoist's answer -- Whose good? The utilitarian's answer - Self-denial, self-love, universal concern -- Pain, self-love, and altruism -- Agent-neutrality and agent-relativity -- Good, conation, and (...)
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  18.  38
    Domènec Melé (2009). Integrating Personalism Into Virtue-Based Business Ethics: The Personalist and the Common Good Principles. [REVIEW] Journal of Business Ethics 88 (1):227 - 244.
    Some virtue ethicists are reluctant to consider principles and standards in business ethics. However, this is problematic. This paper argues that realistic Personalism can be integrated into virtue-based business ethics, giving it a more complete base. More specifically, two principles are proposed: the Personalist Principle (PP) and the Common Good Principle (CGP). The PP includes the Golden Rule and makes explicit the duty of respect, benevolence, and care for people, emphasizing human dignity and the innate rights of every human (...)
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  19.  24
    Paolo Silvestri (2012). After-Word. Which (Good-Bad) Man? For Which (Good-Bad) Polity? In Paolo Heritier & Paolo Silvestri (eds.), Good government, Governance and Human Complexity. Luigi Einaudi’s Legacy and Contemporary Society. Olschki 313-332.
    In this afterword I will try to re-launch the inquiry into the causes of good-bad polity and good-bad relationships between man and society, individual and institutions. Through an analogy between Einaudi’s search for good government and Calvino’s “Invisible cities”, I will sketch an account of the human and invisible foundations – first of all: trust/distrust – of any good-bad polity.
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  20. Rachel Barney (2008). The Carpenter and the Good. In D. Cairns, F. G. Herrmann & T. Penner (eds.), Pursuing the Good: Ethics and Metaphysics in Plato's Republic. University of Edinburgh
    Among Aristotle’s criticisms of the Form of the Good is his claim that the knowledge of such a Good could be of no practical relevance to everyday rational agency, e.g. on the part of craftspeople. This critique turns out to hinge ultimately on the deeply different assumptions made by Plato and Aristotle about the relation of ‘good’ and ‘good for’. Plato insists on the conceptual priority of the former; and Plato wins the argument.
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  21.  39
    Sergio Tenenbaum (2007). Appearances of the Good: An Essay on the Nature of Practical Reason. Cambridge University Press.
    'We desire all and only those things we conceive to be good; we avoid what we conceive to be bad.' This slogan was once the standard view of the relationship between desire or motivation and rational evaluation. Many critics have rejected this scholastic formula as either trivial or wrong. It appears to be trivial if we just define the good as 'what we want', and wrong if we consider apparent conflicts between what we seem to want and what (...)
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  22.  17
    Sinan Dogramaci (2015). Why Is a Valid Inference a Good Inference? Philosophy and Phenomenological Research (00):n/a-n/a.
    True beliefs and truth-preserving inferences are, in some sense, good beliefs and good inferences. When an inference is valid though, it is not merely truth-preserving, but truth-preserving in all cases. This motivates my question: I consider a Modus Ponens inference, and I ask what its validity in particular contributes to the explanation of why the inference is, in any sense, a good inference. I consider the question under three different definitions of ‘case’, and hence of ‘validity’: the (...)
  23.  16
    Amir Saemi (2015). Aiming at the Good. Canadian Journal of Philosophy 45 (2):197-219.
    This paper shows how we can plausibly extend the guise of the good thesis in a way that avoids intellectualist challenge, allows animals to be included, and is consistent with the possibility of performing action under the cognition of their badness. The paper also presents some independent arguments for the plausibility of this interpretation of the thesis. To this aim, a teleological conception of practical attitudes as well as a cognitivist account of arational desires is offered.
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  24.  95
    Milena Ivanova (2010). Pierre Duhem's Good Sense as a Guide to Theory Choice. Studies in History and Philosophy of Science Part A 41 (1):58-64.
    This paper examines Duhem’s concept of good sense as an attempt to support a non rule-governed account of rationality in theory choice. Faced with the underdetermination of theory by evidence thesis and the continuity thesis, Duhem tried to account for the ability of scientists to choose theories that continuously grow to a natural classification. I will examine the concept of good sense and the problems that stem from it. I will also present a recent attempt by David Stump (...)
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  25.  4
    Alejo José G. Sison & Joan Fontrodona (2013). Participating in the Common Good of the Firm. Journal of Business Ethics 113 (4):611-625.
    In a previous essay (Sison and Fontrodona 2012), we defined the common good of the firm as collaborative work, insofar as it provides, first, an opportunity to develop knowledge, skills, virtues, and meaning (work as praxis), and second, inasmuch as it produces goods and services to satisfy society’s needs and wants (work as poiesis). We would now like to focus on the participatory aspect of this common good. To do so, we will have to identify the different members (...)
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  26.  8
    Laura J. Spence & René Schmidpeter (2003). SMEs, Social Capital and the Common Good. Journal of Business Ethics 45 (1/2):93 - 108.
    In this paper we report on empirical research which investigates social capital of Small and Medium Sized Enterprises (SMEs). Bringing an international perspective to the work, we make a comparison between 30 firms located in West London and Munich in the sectors of food manufacturing/production, marketing services and garages. Here we present 6 case studies, which we use to illustrate the early findings from this pilot project. We identify differences in approach to associational membership in Germany and the U.K., with (...)
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  27.  13
    Raimond Gaita (1991). Good and Evil: An Absolute Conception. St. Martin's Press.
    Raimond Gaita's Good and Evil is one of the most important, original and provocative books on the nature of morality to have been published in recent years. It is essential reading for anyone interested in what it means to talk about good and evil. Gaita argues that questions about morality are inseparable from the preciousness of each human being, an issue we can only address if we place the idea of remorse at the centre of moral life. Drawing (...)
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  28. David Ross (2002). The Right and the Good. Clarendon Press.
    The Right and the Good, a classic of twentieth-century philosophy by the great scholar Sir David Ross, is now presented in a new edition with a substantial introduction by Philip Stratton-Lake, a leading expert on Ross. Ross's book is the pinnacle of ethical intuitionism, which was the dominant moral theory in British philosophy for much of the nineteenth and early twentieth century. Intuitionism is now enjoying a considerable revival, and Stratton-Lake provides the context for a proper understanding of Ross's (...)
     
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  29.  5
    A. C. Ewing (1979). The Definition of Good. Hyperion Press.
    First published in Great Britain in 1948, this book examines the definition of goodness as being distinct from the question of What things are good? Although less immediately and obviously practical, Dr. Ewing argues that the former question is more fundamental since it raises the issue of whether ethics is explicable wholly in terms of something else, for example, human psychology. Ewing states in his preface that the definition of goodness needs to be confirmed before one decides on the (...)
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  30.  39
    George Bragues (2006). Seek the Good Life, Not Money: The Aristotelian Approach to Business Ethics. [REVIEW] Journal of Business Ethics 67 (4):341 - 357.
    Nothing is more common in moral debates than to invoke the names of great thinkers from the past. Business ethics is no exception. Yet insofar as business ethicists have tended to simply mine abstract formulas from the past, they have missed out on the potential intellectual gains in meticulously exploring the philosophic tradition. This paper seeks to rectify this shortcoming by advocating a close reading of the so-called “great books,” beginning the process by focusing on Aristotle. The Nichomachean Ethics and (...)
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  31.  21
    David Hollenbach (2002). The Common Good and Christian Ethics. Cambridge University Press.
    The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that (...)
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  32.  55
    Roe Fremstedal (2011). The Concept of the Highest Good in Kierkegaard and Kant. International Journal for Philosophy of Religion 69 (3):155-171.
    This article tries to make sense of the concept of the highest good (eternal bliss) in Søren Kierkegaard by comparing it to the analysis of the highest good found in Immanuel Kant. The comparison with Kant’s more systematic analysis helps us clarify the meaning and importance of the concept in Kierkegaard as well as to shed new light on the conceptual relation between Kant and Kierkegaard. The article argues that the concept of the highest good is of (...)
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  33.  32
    Ericka Costa & Tommaso Ramus (2012). The Italian Economia Aziendale and Catholic Social Teaching: How to Apply the Common Good Principle at the Managerial Level. [REVIEW] Journal of Business Ethics 106 (1):103-116.
    The ongoing global economic and financial crisis has exposed the risks of considering market and business organizations only as instruments for creating economic wealth while paying little heed to their role in ethics and values. Catholic Social Teaching (CST) could provide a useful contribution in rethinking the role of values in business organizations and markets because CST puts forward an anthropological view that involves thinking of the marketplace as a community of persons with the aim of participating in the Common (...)
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  34.  10
    Alejo José G. Sison & Joan Fontrodona (2011). The Common Good of Business: Addressing a Challenge Posed by «Caritas in Veritate». [REVIEW] Journal of Business Ethics 100 (S1):99-107.
    Caritas in Veritate (CV) poses a challenge to the business community when it asks for “a profoundly new way of understanding business enterprise” (CV 40). The paper proposes the concept of the “common good” as a starting point for the discussion and sketches a definition of the common good of business as the path toward an answer for this challenge. Building on the distinction between the material and the formal parts of the common good, the authors characterize (...)
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  35.  14
    Kevin Morrell & Ian Clark (2010). Private Equity and the Public Good. Journal of Business Ethics 96 (2):249 - 263.
    The dominance of agency theory can reduce our collective scope to analyse private equity in all its diversity and depth. We contribute to theorisation of private equity by developing a contrasting perspective that draws on a rich tradition of virtue ethics. In doing so, we juxtapose 'private equity' with 'public good' to develop points of rhetorical and analytical contrast. We develop a typology differentiating various forms of private equity, and focus on the 'take private' form. These takeovers are where (...)
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  36. Guy Fletcher (2012). The Locative Analysis of Good For Formulated and Defended. Journal of Ethics and Social Philosophy (JESP) 6 (1).
    THE STRUCTURE OF THIS PAPER IS AS FOLLOWS. I begin §1 by dealing with preliminary issues such as the different relations expressed by the “good for” locution. I then (§2) outline the Locative Analysis of good for and explain its main elements before moving on to (§3) outlining and discussing the positive features of the view. In the subsequent sections I show how the Locative Analysis can respond to objections from, or inspired by, Sumner (§4-5), Regan (§6), and (...)
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  37. Jacqueline Mariña & West Lafayette (2000). Making Sense of Kant's Highest Good. Kant-Studien 91 (3):329-355.
    This paper explores Kant's concept of the highest good and the postulate of the existence of God arising from it. Kant has two concepts of the highest good standing in tension with one another, an immanent and a transcendent one. I provide a systematic exposition of the constituents of both variants and show how Kant’s arguments are prone to confusion through a conflation of both concepts. I argue that once these confusions are sorted out Kant’s claim regarding the (...)
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  38.  19
    S. Prakash Sethi (2003). Globalization and the Good Corporation: A Need for Proactive Co-Existence. [REVIEW] Journal of Business Ethics 43 (1-2):21 - 31.
    Large corporations are coming under intense pressure to act in a socially responsible manner. Corporations have accepted this notion provided that it is exercised voluntarily. It has also been argued that corporations can do well by doing good, and that good ethics is good business. This paper presents an alternative viewpoint by demonstrating that while voluntary socially responsible conduct is desirable, it plays a rather small role in inspiring good corporate conduct. Instead, (a) it is the (...)
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  39.  52
    Joseph V. Carcello (2009). Governance and the Common Good. Journal of Business Ethics 89 (1):11 - 18.
    The importance of corporate governance in ensuring reliable financial reporting is examined in this article, and the roles of individuals involved in the governance process are examined from the perspective of ensuring the common good. Initially, adopting the positivist tradition that dominates the academic literature in accounting, the relations between financial reporting quality and the activities of senior management, the board of directors and its audit committee, and external auditors are examined. Unlike much of the academic literature, this article (...)
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  40.  7
    André Azevedo Alves & José Manuel Moreira (2013). Virtue and Commerce in Domingo de Soto's Thought: Commercial Practices, Character, and the Common Good. [REVIEW] Journal of Business Ethics 113 (4):627-638.
    This paper draws from the work of sixteenth century theologian, philosopher, and ethicist Domingo de Soto and considers his virtue-based approach to the ethical evaluation of commerce within an Aristotelian–Thomistic framework for the articulation of business and the common good. Particular attention is given to the fundamental emphasis placed by Soto in distinguishing between commerce as an activity and the specific conduct of persons engaging in commercial activity. The distinction between the material and the formal parts of the common (...)
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  41.  83
    Barbro Fröding (2010). Cognitive Enhancement, Virtue Ethics and the Good Life. Neuroethics 4 (3):1-12.
    This article explores the respective roles that medical and technological cognitive enhancements, on the one hand, and the moral and epistemic virtues traditionally understood, on the other, can play in enabling us to lead the good life. It will be shown that neither the virtues nor cognitive enhancements (of the kind we have access to today or in the foreseeable future) on their own are likely to enable most people to lead the good life. While the moral and (...)
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  42. Lara Denis (2005). Autonomy and the Highest Good. Kantian Review 10 (1):33-59.
    Kant’s ethics conceives of rational beings as autonomous–capable of legislating the moral law, and of motivating themselves to act out of respect for that law. Kant’s ethics also includes a notion of the highest good, the union of virtue with happiness proportional to, and consequent on, virtue. According to Kant, morality sets forth the highest good as an object of the totality of all things good as ends. Much about Kant’s conception of the highest good is (...)
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  43.  26
    Paolo Silvestri (2012). The Ideal of Good Government in Luigi Einaudi's Thought and Life: Between Law and Freedom. In Good government, Governance and Human Complexity. Luigi Einaudi’s Legacy and Contemporary Society. Olschki 55-95.
    I will argue here that Einaudi's thought reveals an awareness that the question of freedom has to do with two inter-related problems: the relation of individuals or communities with their respective limits and the question of going beyond these limits. Limits are to be understood here in the meaning of the foundation or conditions of possibility both of institutions (economic, political and juridical) and of thought and human action.
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  44.  34
    Mahrad Almotahari & Adam Hosein (2015). Is Anything Just Plain Good? Philosophical Studies 172 (6):1485-1508.
    Geach and Thomson have argued that nothing is just plain good, because ‘good’ is, logically, an attributive adjective. The upshot, according to Geach and Thomson, is that consequentialism is unacceptable, since its very formulation requires a predicative use of ‘good’. Reactions to the argument have, for the most part, been uniform. Authors have converged on two challenging objections . First, although the logical tests that Geach and Thomson invoke clearly illustrate that ‘good’, as commonly used, is (...)
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  45.  35
    Yuichiro Amekawa (2009). Reflections on the Growing Influence of Good Agricultural Practices in the Global South. Journal of Agricultural and Environmental Ethics 22 (6):531-557.
    EurepGAP is a pioneering field level food safety protocol called ‘good agricultural practices’ currently exercising influence over the global food quality assurance system. Developed by a consortium of major European retailers, this private standard enforces codes of conduct that address issues of health and safety for producers and consumers, as well as working conditions and environmental management on the farmland. Despite various merits and benefits that the standard is premised to offer, the institutional design gives a financial edge to (...)
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  46.  11
    Marian Eabrasu (2012). A Moral Pluralist Perspective on Corporate Social Responsibility: From Good to Controversial Practices. [REVIEW] Journal of Business Ethics 110 (4):429-439.
    This study starts from the observation that there are relatively few controversial issues in corporate social responsibility (CSR). Given its strong normative background, CSR is rather an atypical discipline, especially in comparison with moral philosophy or applied ethics. Exploring the mainstream CSR agenda, this situation was echoed by widespread consensus on what was considered to be "good practice": reducing pollution, shutting down sweatshops, discouraging tax evasion, and so on. However, interpretation of these issues through the lens of moral pluralism (...)
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  47.  27
    Mary M. Keys (2006). Aquinas, Aristotle, and the Promise of the Common Good. Cambridge University Press.
    Aquinas, Aristotle, and the Promise of the Common Good claims that contemporary theory and practice have much to gain from engaging Aquinas's normative concept of the common good and his way of reconciling religion, philosophy, and politics. Examining the relationship between personal and common goods, and the relation of virtue and law to both, Mary M. Keys shows why Aquinas should be read in addition to Aristotle on these perennial questions. She focuses on Aquinas's Commentaries as mediating statements (...)
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  48.  37
    Richard Peterson (2010). Scientific Responsibility: A Quest for Good Science and Good Applications. In Science and Religion in Dialogue. Wiley-Blackwell 429--435.
    This chapter contains sections titled: * 1 The Historical Cases of Hiroshima and Nagasaki * 2 “Physicists Have Known Sin?” – Reflections on the Manhattan Project * 3 The Human Dimensions of “Good Science” – Some Research and Teaching Perspectives * References.
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  49.  18
    Rogeer Hoedemaekers, Bert Gordijn & Martien Pijnenburg (2006). Does an Appeal to the Common Good Justify Individual Sacrifices for Genomic Research? Theoretical Medicine and Bioethics 27 (5):415-431.
    In genomic research the ideal standard of free, informed, prior, and explicit consent is believed to restrict important research studies. For certain types of genomic research other forms of consent are therefore proposed which are ethically justified by an appeal to the common good. This notion is often used in a general sense and this forms a weak basis for the use of weaker forms of consent. Here we examine how the notion of the common good can be (...)
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  50.  17
    Erin M. Cline (2009). The Way, the Right, and the Good. Journal of Religious Ethics 37 (1):107-129.
    This article argues that Kongzi's religious ethics suggests an alternative way of understanding the relationship between the right and the good, in which neither takes clear precedence in terms of being more foundational for ethics. The religious underpinnings of Kongzi's understanding of the Way are examined, including the close relationship between tian ("Heaven") and the Way. It is shown that following the Way is defined primarily by the extent to which one's actions express certain virtues, and not whether one's (...)
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