Search results for 'Vernon Van Dyke' (try it on Scholar)

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  1.  9
    Christina Van Dyke (2007). Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection. Religious Studies 43 (4):373 - 394.
    Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's response (...)
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  2.  3
    Christina Van Dyke (2002). The Soul. Philosophical Review 111 (3):456-458.
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  3. Blair G. Van Dyke & E. Vance Randall (2002). Educational Reform in Post-Accord Palestine: A Synthesis of Palestinian Perspectives. Educational Studies 28 (1):17-32.
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  4. Herbert Donald Morton & Van Harry Dyke (eds.) (2002). Toward a Christian Conception of History. Upa.
    Meyer Cornelis Smit taught history and philosophy in the Free University at Amsterdam for a quarter century. Toward a Christian Conception of History presents the harvest of his scholarly output. The relation between God and history and the problems inherent in articulating that relation in a manner consistent with historic Christian belief and modern ideas of historical existence is the central theme of Smit's writing. Smit discusses the influence of one's world view on the practice and appreciation of history, the (...)
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  5. Samenvatting van (forthcoming). De Stem van de St (r) aat. Res Publica.
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  6.  1
    Christina Van Dyke (2007). Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection: Christina Van Dyke. Religious Studies 43 (4):373-394.
    Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's response (...)
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  7. Christina Van Dyke (ed.) (2016). Van Dyke: Medieval Philosophy, 4-Vol. Set. Routledge.
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  8.  4
    Michael Barnwell (2011). Rebecca Konyndyk DeYoung, Colleen McCluskey, and Christina Van Dyke, Aquinas's Ethics: Metaphysical Foundations, Moral Theory, and Theological Context. Notre Dame, Ind.: University of Notre Dame Press, 2009. Paper. Pp. Xvi, 243; 1 Table. $30. [REVIEW] Speculum 86 (2):483-484.
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  9.  13
    Patrick Riordan (2012). Aquinas's Ethics: Metaphysical Foundations, Moral Theory and Theological Context. By Rebecca Konyndyk DeYoung, Colleen McCluskey and Christina Van Dyke. Pp. 264, Notre Dame IN, University of Notre Dame Press, 2009, $30.00. [REVIEW] Heythrop Journal 53 (4):711-712.
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  10.  1
    S. M. Crothers (1897). Book Review:The Gospel for an Age of Doubt. Henry Van Dyke. [REVIEW] Ethics 7 (4):516-.
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  11. Samuel M. Crothers (1896). The Gospel for an Age of Doubt, by Henry Van Dyke. [REVIEW] Ethics 7:516.
     
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  12.  4
    Vernon Van Dyke (1960). Political Science: A Philosophical Analysis. London, Stevens.
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  13.  19
    Vernon J. Bourke (1965). "Histoire de la Philosophie: Periode Chretienne," by By Fernand Van Steenberghen. Modern Schoolman 42 (2):226-226.
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  14.  12
    Vernon J. Bourke (1966). "Aristoteles Over de Menselijke Volkomenheid: Boeken I En II van de Nikomachische Etiek Met de Kommentaren van Eustratius En Een Anonymus in de Latijnse Vertaling van Grosseteste," by H. P. F. Mercken. [REVIEW] Modern Schoolman 43 (2):198-198.
  15.  4
    Vernon White (2000). Gijsbert Van den Brink and Marcel Sarot (Eds) Understanding the Attributes of God. (Frankfurt: Peter Lang, 1999). Pp 185. Religious Studies 36 (2):227-245.
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  16. Christina Van Dyke (2012). Discipline and the Docile Body: Regulating Hungers in the Capitol. In The Hunger Games and Philosophy. 250-264.
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  17. Christina Van Dyke (2010). Mysticism. In The Cambridge History of Medieval Philosophy. 720-734.
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  18.  7
    Richard L. Lewis, Shravan Vasishth & Julie A. Van Dyke (2006). Computational Principles of Working Memory in Sentence Comprehension. Trends in Cognitive Sciences 10 (10):447-454.
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  19.  4
    Frank C. Keil, Courtney Stein, Lisa Webb, Van Dyke Billings & Leonid Rozenblit (2008). Discerning the Division of Cognitive Labor: An Emerging Understanding of How Knowledge Is Clustered in Other Minds. Cognitive Science 32 (2):259-300.
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  20. Rebecca Konyndyk DeYoung (2009). Aquinas's Ethics: Metaphysical Foundations, Moral Theory, and Theological Context. University of Notre Dame Press.
    The purpose of __Aquinas's Ethics__ is to place Thomas Aquinas's moral theory in its full philosophical and theological context and to do so in a way that makes Aquinas readily accessible to students and interested general readers, including those encountering Aquinas for the first time. Rebecca Konyndyk DeYoung, Colleen McCluskey, and Christina Van Dyke begin by explaining Aquinas's theories of the human person and human action, since these ground his moral theory. In their interpretation, Aquinas's theological commitments crucially shape (...)
     
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  21. Christina Van Dyke, I See Dead People: Disembodied Souls and Aquinas’s ‘Two-Person’ Problem.
  22. Christina Van Dyke (2010). The Truth, the Whole Truth, and Nothing but the Truth: Robert Grosseteste on Universals (and the Posterior Analytics ). Journal of the History of Philosophy 48 (2):pp. 153-170.
    The reintroduction of aristotle's Analytics to the Latin West—in particular, the reintroduction of the Posterior Analytics—forever altered the course of medieval epistemological discussions. 1 In the memorable words of Jonathan Barnes, "Aristotle's sweet Analytics ravished generations of European scholars and scientists. The Prior Analytics displayed the pure discipline of logic, well-formed, elegant, seductive; the Posterior Analytics beckoned to deeper mysteries, offering a sure path to scientific progress, clear and imperious in its injunctions, delicious in its rigor." 2 Although the Analytics (...)
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  23.  91
    Christina Van Dyke (2008). Eating as a Gendered Act: Christianity, Feminism, and Reclaiming the Body. In K. J. Clark (ed.) Readings in the Philosophy of Religion, 2nd Edition (Peterborough: Broadview Press, 2008). 475-489.
  24.  22
    Christina Van Dyke (2012). The End of (Human) Life as We Know It. Modern Schoolman 89 (3-4):243-257.
    Is the being in an irreversible persistent vegetative state as the result of a horrible accident numerically identical to the human person, Lindsay, who existed before the accident? Many proponents of Thomistic metaphysics have argued that Aquinas’s answer to this question must be “yes.” In particular, it seems that Aquinas’s commitment to both Aristotelian hylomorphism and the unity of substantial form (viz., that each body/soul composite possesses one and only one substantial form) entails the position that the human person remains (...)
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  25.  41
    Christina Van Dyke (2009). Not Properly a Person. Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
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  26.  6
    Julie A. Van Dyke Richard L. Lewis, Shravan Vasishth (2006). Computational Principles of Working Memory in Sentence Comprehension. Trends in Cognitive Sciences 10 (10):447.
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  27.  55
    Christina Van Dyke (2007). Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection. Religious Studies 43 (4):373-394.
    Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's response (...)
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  28.  10
    Elder Paul V. Johnson, Blair G. Van Dyke, Jared M. Halverson, Sidney R. Sandstrom, Eric-Jon K. Marlowe, John Hilton Iii, Jordan Tanner, Nick Eastmond, Clyde L. Livingston & A. Paul King (2008). The Parable of the Sower Beneath the Surface of Multicultural Issues The Narrow Neck of Land. Religious Studies 9 (3).
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  29.  27
    Fred Van Dyke (2005). Teaching Ethical Analysis in Environmental Management Decisions: A Process-Oriented Approach. Science and Engineering Ethics 11 (4):659-669.
    The general public and environmental policy makers often perceive management actions of environmental managers as “science,” when such actions are, in fact, value judgments about when to intervene in natural processes. The choice of action requires ethical as well as scientific analysis because managers must choose a normative outcome to direct their intervention. I examine a management case study involving prescribed burning of sagebrush (Artemisia tridentata) communities in south-central Montana (USA) to illustrate how to teach students to ethically evaluate a (...)
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  30.  33
    Christina Van Dyke (2009). An Aristotelian Theory of Divine Illumination: Robert Grosseteste's Commentary on the Posterior Analytics. British Journal for the History of Philosophy 17 (4):685-704.
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  31.  10
    C. van Dyke (2004). The Cambridge Translations of Medieval Philosophical Texts, Vol. 3: Mind and Knowledge. Philosophical Review 113 (4):567-571.
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  32.  1
    Donald E. Pease (1988). Patriarchy, Lentricchia, and Male Feminization. Critical Inquiry 14 (2):379-385.
    So Lentricchia has fulfilled one of his purposes in this essay. He has subverted the patriarchy from within: that is, he has subverted Bloom’s literary history as well as the essentialist feminism associated with it. But he has not fulfilled his affiliated purpose of establishing a dialogue between feminists and feminized males. The “feminization” of literary studies by patriarchal figures like Bloom does not account for the feminization of Stoddard, Gilder, Van Dyke, Woodberry, or Stedman. Their feminization, like that (...)
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  33.  5
    C. van Dyke (2002). The Soul. Philosophical Review 111 (3):456-458.
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  34.  2
    Christina Van Dyke (2008). Joseph Pilsner, The Specification of Human Actions in St Thomas Aquinas. Oxford and New York: Oxford University Press, 2006. Pp. Xi, 273. [REVIEW] Speculum 83 (1):233-234.
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  35.  2
    Christina Van Dyke (2004). The Cambridge Translations of Medieval Philosophical Texts, Vol. 3. Philosophical Review 113 (4):567-571.
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  36.  5
    Christina Van Dyke (2001). Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann (Review). Journal of the History of Philosophy 39 (1):143-144.
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  37.  1
    Julie A. Van Dyke, Clinton L. Johns & Anuenue Kukona (2014). Low Working Memory Capacity is Only Spuriously Related to Poor Reading Comprehension. Cognition 131 (3):373-403.
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  38.  5
    Christina Van Dyke (2002). Review of Thomas Williams (Editor and Translator), Anselm: Three Philosophical Dialogues. [REVIEW] Notre Dame Philosophical Reviews 2002 (8).
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  39.  1
    Blair G. Van Dyke & E. Vance Randall (2002). Educational Reform in Post-Accord Palestine: A Synthesis of Palestinian Perspectives. Educational Studies 28 (1):17-32.
    Education is central to the preservation and success of any society, including that of the Palestinians. With the signing of the Peace Accords in 1993, Palestinians now have their first opportunity in nearly 500 years to control and develop their own educational system, a system that will better meet the needs of the Palestinians than those nations who have controlled the Palestinians for so many years. With this singular opportunity, the questions now becomes one of determining the nature of this (...)
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  40.  1
    Christina Van Dyke (2006). Knuuttila, S. -Emotions in Ancient and Medieval Philosophy. Philosophical Books 47 (2):155-157.
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  41. Frank Keil, Courtney Stein, Lisa Webb, Van Dyke Billings & Leonid Rozenblit (2008). Discerning the Division of Cognitive Labor: An Emerging Understanding of How Knowledge Is Clustered in Other Minds. Cognitive Science: A Multidisciplinary Journal 32 (2):259-300.
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  42. H. Van Dyke Parunak (1996). Applications of Distributed Artificial Intelligence in Industry. In N. Jennings & G. O'Hare (eds.), Foundations of Distributed Artificial Intelligence. Wiley 139-164.
  43. Robert Pasnau & Christina Van Dyke (eds.) (2010). The Cambridge History of Medieval Philosophy. Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
     
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  44. Robert Pasnau & Christina van Dyke (eds.) (2014). The Cambridge History of Medieval Philosophy 2 Volume Boxed Set. Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
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  45. Robert Pasnau & Christina van Dyke (eds.) (2014). The Cambridge History of Medieval Philosophy. Cambridge University Press.
    The Cambridge History of Medieval Philosophy comprises over fifty specially commissioned essays by experts on the philosophy of this period. Starting in the late eighth century, with the renewal of learning some centuries after the fall of the Roman Empire, a sequence of chapters takes the reader through developments in many and varied fields, including logic and language, natural philosophy, ethics, metaphysics, and theology. Close attention is paid to the context of medieval philosophy, with discussions of the rise of the (...)
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  46. Christina Van Dyke (2003). Book Review. [REVIEW] Philosophia Christi 5 (2):603-604.
     
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  47. V. van Dyke (1995). Collective Entities and Moral Rights. In Julia Stapleton (ed.), Group Rights: Perspectives Since 1900. Thoemmes Press
     
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  48. Christina Van Dyke (2008). K. J. Clark (Ed.) Readings in the Philosophy of Religion, 2nd Edition (Peterborough: Broadview Press, 2008).
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  49. C. O. Van Dyke, The Concept of the Absolute.
    This work was digitized by the Scholarly Communications program staff in the KU Libraries’ Center for Digital Scholarship.
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  50. Christina Van Dyke (2012). The Hunger Games and Philosophy.
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