Search results for 'Vaughan Radcliffe' (try it on Scholar)

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  1. Clinton Free & Vaughan Radcliffe (2009). Accountability in Crisis: The Sponsorship Scandal and the Office of the Comptroller General in Canada. [REVIEW] Journal of Business Ethics 84 (2):189 - 208.score: 240.0
    For much of the last 50 years, a key platform animating public sector reform in Canada and elsewhere has been that efficiency and effectiveness can be achieved by adapting private sector financial management methods and practices. We argue that the recent re-establishment of the Office of the Comptroller General (OCG) of Canada represents a key element of a program of strengthening financial accountability that has emerged within the Canadian Federal Government. Although this program is longstanding and is associated Canada’s implementation (...)
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  2. Clinton Free, Vaughan S. Radcliffe & Brent White (2013). Crisis, Committees and Consultants: The Rise of Value-For-Money Auditing in the Federal Public Sector in Canada. [REVIEW] Journal of Business Ethics 113 (3):441-459.score: 240.0
    This paper investigates the key drivers behind the origins of value-for-money (VFM) audit in Canada and the aims, intents, and logics ascribed by the original proponents. Drawing on insights from governmentality and New Public Management, the paper utilizes analysis methods adapted from case study research to review a wide range of primary documentation (e.g., Hansards from the Public Accounts Committee, House of Commons debates, the so-called Wilson report and the FMCS study) and secondary documentation (newspaper articles, Office of the Auditor (...)
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  3. NicolÁs Vaughan (2006). Ángela Uribe B.: Oil, Economics and Cultire: The U Wa S Case (Nicolás Vaughan). Ideas Y Valores 55 (130):102-105.score: 180.0
  4. Marcelo E. Dias de Oliveira & Burton E. Vaughan (2006). Response From Dias de Oliveira and Vaughan. BioScience 56 (1):6.score: 180.0
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  5. Charles Edwyn Vaughan (1925/1972). Studies in the History of Political Philosophy Before and After Rousseau. New York,B. Franklin.score: 60.0
    From Hobbes to Hume, with portrait and memoir.--v. 2. From Burke to Mazzini, with A list of the writings of Professor Vaughan, by H. B. Charlton (p. v-xvii).
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  6. Elizabeth S. Radcliffe (2006). Moral Internalism and Moral Cognitivism in Hume's Metaethics. Synthese 152 (3):353 - 370.score: 30.0
    Most naturalists think that the belief/desire model from Hume is the best framework for making sense of motivation. As Smith has argued, given that the cognitive state (belief) and the conative state (desire) are separate on this model, if a moral judgment is cognitive, it could not also be motivating by itself. So, it looks as though Hume and Humeans cannot hold that moral judgments are states of belief (moral cognitivism) and internally motivating (moral internalism). My chief claim is that (...)
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  7. Elizabeth S. Radcliffe (2008). The Humean Theory of Motivation and its Critics. In A Companion to Hume. Wiley-Blackwell.score: 30.0
  8. Elizabeth S. Radcliffe (1999). Hume on the Generation of Motives: Why Beliefs Alone Never Motivate. Hume Studies 25 (1-2):101-122.score: 30.0
    Hume’s thesis that reason alone does not motivate is taken as the ground for this theory: Reason produces beliefs only, and beliefs are mere representations of fact, which, without passions for the objects the beliefs concern, cannot move anyone at all. Discussions of the Humean theory of motivation usually begin with the motivating passions in place without asking about their genesis. This emphasis, I think, overlooks a good deal of what Hume’s thesis concerning the motivational impotence of reason is about: (...)
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  9. Elizabeth S. Radcliffe (1996). How Does the Humean Sense of Duty Motivate? Journal of the History of Philosophy 34 (3):383-407.score: 30.0
    On Hume's account, when we lack virtues that would typically prompt moral action, we can instead be motivated by the "sense of duty." Surprisingly, Hume seems to maintain that, in such cases, we are motivated by a desire to avoid the unpleasantness of "self-hatred" evoked in us when we realize we lack certain traits others possess. This account has led commentators to argue that Hume is not a moral internalist, since motivation by duty is motivation by a self-interested desire. This (...)
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  10. Elizabeth S. Radcliffe (2008). Reason, Morality, and Hume's "Active Principles" : Comments on Rachel Cohon's Hume's Morality: Feeling and Fabrication. Hume Studies 34 (2):267-276.score: 30.0
    Rachel Cohon's Hume is a moral sensing theorist, who holds both that moral qualities are mind-dependent and that there is such a thing as moral knowledge. He is an anti-rationalist about motivation, arguing that reason alone does not motivate, but allows that both beliefs and passions are motivating. And he is both a descriptive and a normative moral theorist who, despite having resources for putting checks on our sentimentally-based moral evaluations, does end up with a kind of a relativistic account (...)
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  11. Frank Tong, K. Nakayama, J. T. Vaughan & Nancy Kanwisher (1998). Binocular Rivalry and Visual Awareness in Human Extrastriate Cortex. Neuron 21:753-59.score: 30.0
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  12. Barry Vaughan (2012). Review: Pierpaolo Donati, Relational Sociology: A New Paradigm for the Social Sciences London and New York: Routledge, 2010. 254 Pp. ISBN 978-0-415-56748-0, Hardback £85.00/$140.00. [REVIEW] Journal of Critical Realism 11 (2):255-261.score: 30.0
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  13. Elizabeth S. Radcliffe (2004). Love and Benevolence in Hutcheson's and Hume's Theories of the Passions. British Journal for the History of Philosophy 12 (4):631 – 653.score: 30.0
  14. Connell Vaughan (2011). Aesthetics and its Discontents. International Journal of Philosophical Studies 18 (5):694-698.score: 30.0
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  15. Elizabeth S. Radcliffe (2012). Reasons From The Humean Perspective. Philosophical Quarterly 62 (249):777-796.score: 30.0
    Humeans about practical reasoning have tried to explain how some of our desires are reason‐giving and some are not. On one account, we act from reasons only when we act on desires that cohere in a consistent set. On another account, we act on reasons only when we act on desires that do not undermine our values. Both accounts are problematic. First, the notion of a consistent set of desires is vague and introduces a criterion not necessarily rooted in the (...)
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  16. Elizabeth S. Radcliffe (1997). Kantian Tunes on a Humean Instrument: Why Hume Is Not Really a Skeptic About Practical Reasoning. Canadian Journal of Philosophy 27 (2):247 -.score: 30.0
  17. William Vaughan (2008). Gadamer and Wittgenstein on the Unity of Language: Reality and Discourse Without Metaphysics – by Patrick Rogers Horn. Philosophical Investigations 31 (1):92–96.score: 30.0
  18. Elizabeth S. Radcliffe (ed.) (2008). A Companion to Hume. Blackwell Pub..score: 30.0
  19. Elizabeth S. Radcliffe, Richard McCarty, Fritz Allhoff & Anand Vaidya (eds.) (2007). Late Modern Philosophy: Essential Readings with Commentary. Blackwell Pub. Ltd..score: 30.0
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  20. Elizabeth S. Radcliffe (2011). Ruling Passions. The Philosophers' Magazine 54 (54):85-89.score: 30.0
    A radical implication of Hume’s theory of motivation is that it makes no sense, strictly speaking, to call actions rational or irrational. So, he claims, it is not contrary to reason for me to prefer the destruction of the world to getting a scratch on my finger.
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  21. Dana Radcliffe (1997). Scott-Kakures on Believing at Will. Philosophy and Phenomenological Research 57 (1):145-151.score: 30.0
    Many philosophers hold that it is conceptually impossible to form a belief simply by willing it. Noting the failure of previous attempts to locate the presumed incoherence, Dion Scott-Kakures offers a version of the general line that voluntary believing is conceptually impossible becuse it could not qualify as a basic intentional actions. This discussion analyzes his central argument, explaining how it turns on the assumption that a prospective voluntary believer must regard the desired belief as not justified, given her other (...)
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  22. Elizabeth S. Radcliffe (1994). Hume on Motivating Sentiments, the General Point of View, and the Inculcation of "Morality". Hume Studies 20 (1):37-58.score: 30.0
    That Hume's theory can be interpreted in two widely divergent ways-as a version of sentimentalism and as an ideal observer theory-is symptomatic of a puzzle ensconced in Hume's theory. How can the ground of morality be internal and motivating when an inference to the feelings of a spectator in "the general point of view" is typically necessary to get to genuine moral distinctions ? This paper considers and rejects the suggestion that in moral education, for Hume, the inculcation of morality (...)
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  23. Connor Diemand-Yauman, Daniel M. Oppenheimer & Erikka B. Vaughan (2011). Fortune Favors the (): Effects of Disfluency on Educational Outcomes. Cognition 118 (1):111-115.score: 30.0
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  24. Elizabeth S. Radcliffe (2007). Review of Michael B. Gill, The British Moralists on Human Nature and the Birth of Secular Ethics. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).score: 30.0
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  25. Rachel Vaughan (1992). Understanding and Knowing What You Mean. Philosophical Studies 33:171-176.score: 30.0
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  26. Elizabeth S. Radcliffe (1994). Hume's Theory of Moral Judgment: A Study in the Unity of A Treatise of Human Nature (Review). [REVIEW] Hume Studies 19 (2):324-326.score: 30.0
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  27. R. Vaughan (1989). Searle's Narrow Content. Ratio 2 (2):185-90.score: 30.0
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  28. Rachel Vaughan (1992). John Searle and His Critics. Philosophical Studies 33:256-260.score: 30.0
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  29. Genevieve Vaughan & Eila Estola (2007). The Gift Paradigm in Early Childhood Education. Educational Philosophy and Theory 39 (3):246–263.score: 30.0
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  30. Elizabeth S. Radcliffe (1994). Hume on Passion, Pleasure, and the Reasonableness of Ends. Southwest Philosophy Review 10 (2):1-11.score: 30.0
  31. Elizabeth S. Radcliffe (2015). Moral and Scientific Realism: Essays in Honor of Richard N. Boyd and Nicholas L. Sturgeon. Philosophical Studies 172 (4):841-841.score: 30.0
  32. Dana M. Radcliffe (1995). Nondoxastic Faith: Audi on Religious Commitment. [REVIEW] International Journal for Philosophy of Religion 37 (2):73 - 86.score: 30.0
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  33. Frances Vaughan (1999). Essential Dimensions of Consciousness: Objective, Subjective, and Intersubjective. In Stuart R. Hameroff, Alfred W. Kaszniak & David J. Chalmers (eds.), Toward a Science of Consciousness Iii. Mit Press. 429--439.score: 30.0
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  34. Richard Vaughan, Evolutive Equilibrium Selection I: Symmetric Two Player Binary Choice Games.score: 30.0
    The aim of the paper is the construction of a distributional model which enables the study of the evolutionary dynamics that arise for symmetric games, and the equilibrium selection mechanisms that originate from such processes. The evolution of probability distributions over the state variables is studied using the Fokker-Planck diffusion equation. Equilibrium selection using the ’’basin of attraction’’ approach, and a selection process suggested by Pontryagin are contrasted. Examples are provided for all generic 2-person symmetric binary choice games. JEL Classification: (...)
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  35. M. Hunter Vaughan (2008). Framed Time: Toward a Postfilmic Cinema by Stewart, Garrett. Journal of Aesthetics and Art Criticism 66 (2):210–212.score: 30.0
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  36. Geoffrey M. Vaughan (1999). Hobbes's Contempt for Opinions: Manipulation and the Challenge for Mass Democracies. Critical Review 13 (1-2):55-71.score: 30.0
    Abstract Thomas Hobbes denied both that opinion provides access to truth and that it ought to be protected from political manipulation. Hobbes knew that his contempt for opinion put him at odds with the classical tradition of political philosophy. What he could not have known was that it also would put him at odds with modern, liberal democracy, which protects opinions?the opinions of the public?that it cannot invest with truth value.
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  37. Laszlo Kalmar, Janos Suranyi, W. V. Quine, Ernest Nagel, George Dw Berry, George W. Brown, Th Skolem, Evert W. Beth, Max Black & H. E. Vaughan (2013). The Journal of Symbolic Logic Publishes Original Scholarly Work in Symbolic Logic. Founded in 1936, It has Become the Leading Research Journal in the Field. The Journal Aims to Represent Logic Broadly, Including its Connections with Mathematics and Philosophy as Well as Newer Aspects Related to Computer Science and Linguistics. [REVIEW] Journal of Symbolic Logic 102 (104).score: 30.0
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  38. E. E. Klimoff, W. E. Butler, Artist Keith Vaughan & R. McKitterick (2012). Recent Periodicals. Common Knowledge 18 (1):1.score: 30.0
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  39. M. Ottewill & C. Vaughan (2010). Being Open with Patients About Medical Error: Challenges in Practice. Clinical Ethics 5 (3):159-163.score: 30.0
    There is a significant body of evidence showing that patients want to know when they are harmed as a result of their medical care. In 2005 the National Patient Safety Agency issued guidance on the process to be followed when communicating errors to patients and their carers. However, there is still a significant gap between the rhetoric of being open and clinical practice. This gap reflects the competing interests arising from the concept of being open and the difficulties involved in (...)
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  40. Elizabeth S. Radcliffe (1986). Hutcheson's Perceptual and Moral Subjectivism. History of Philosophy Quarterly 3 (4):407 - 421.score: 30.0
  41. Elizabeth S. Radcliffe (1984). Kenny's Aquinas on Dispositions for Human Acts. New Scholasticism 58 (4):424-446.score: 30.0
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  42. Elizabeth S. Radcliffe (2013). Moral Sentimentalism and the Reasonableness of Being Good. Revue Internationale de Philosophie 2013 (no. 263):9-27.score: 30.0
    In this paper, I discuss the implications of Hutcheson’s and Hume’s sentimentalist theories for the question of whether and how we can offer reasons to be moral. Hutcheson and Hume agree that reason does not give us ultimate ends. Because of this, on Hutcheson’s line, the possession of affections and of a moral sense makes practical reasons possible. On Hume’s view, that reason does not give us ultimate ends means that reason does not motivate on its own, and this makes (...)
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  43. Elizabeth S. Radcliffe (2006). Review of Joyce Jenkins, Jennifer Whiting, Christopher Williams (Eds.), Persons and Passions: Essays in Honor of Annette Baier. [REVIEW] Notre Dame Philosophical Reviews 2006 (2).score: 30.0
  44. Frederick Vaughan (1976). On "an Exchange on Strauss's Machiavelli". Political Theory 4 (3):371-372.score: 30.0
  45. Henri Bergson & Michael Vaughan (2007). The Metaphysics of Life: From Leçons de Psychologie Et de Métaphysique Given at Clermont-Ferrand, 1887-88. Substance 36 (3):25-32.score: 30.0
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  46. Barry E. Stein, Terrance R. Stanford, Mark T. Wallace, J. William Vaughan & Wan Jiang (2004). Crossmodal Spatial Interactions in Subcortical and Cortical Circuits. In Charles Spence & Jon Driver (eds.), Crossmodal Space and Crossmodal Attention. Oup Oxford.score: 30.0
  47. Hunter Vaughan (2010). Cinematic Geopolitics by Shapiro, Michael J. Journal of Aesthetics and Art Criticism 68 (1):72-74.score: 30.0
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  48. Genevieve Vaughan (2013). Mother Sense and the Image Schema of the Gift. Semiotica 2013 (196):57-77.score: 30.0
    Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 57-77.
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  49. William Vaughan (1996). “Nur Geistiges Ist Schrecklich”. Journal of Philosophical Research 21:231-260.score: 30.0
    While much has been written regarding Heidegger’s Nazism, his 1936 work on Schelling, a book-length treatment of the metaphysics of evil, has been largely ignored. Here Heidegger sought to show how evil is no mere human quality but a constitutive feature of the essence of man. The argument revolves around a reformulated version of the difference between “ground” and “existence,” where the former signifies the dark embryonic latency of being or god, while the latter denotes God’s fully revealed manisfestation in (...)
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  50. Hunter Vaughan (2010). The Paradox of Film: An Industry of Sex, a Form of Seduction (Notes on Jean Baudrillard's Seduction and the Cinema). Film-Philosophy 14 (2):41-61.score: 30.0
    Jean Baudrillard, the misfit. Jean Baudrillard, who told us that the Gulf Warnever happened, who drew our attention to the perils of a civilization thatchoses to lead a virtual existence in an arena of images and simulacra - this isthe Baudrillard we are mostly familiar with. But Jean Baudrillard, thechampion of appearances? Baudrillard, more-feminist-than-the-feminists?This Baudrillard remains buried in the stacks of a prolific career spanningover forty years and involving some of the most radical systematicdeconstructions of Western culture, society and politics. (...)
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