Search results for 'Vuko Andrić' (try it on Scholar)

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  1.  2
    J. D. Craig (1926). Note on Terence, Andria 532. Classical Quarterly 20 (3-4):200-.
    The traces of real, that is, ancient, rival versions of Terence's lines are not so pronounced as of Plautus' lines. Professor Lindsay has drawn attention to a possible instance at Hec. 468 . Another seems to be Andr. 532 , if I am right in supposing that the text used by Donatus had ipsum Chremem. A trace of the variant survives in the unmetrical δ-setting ipsum obuiam Chremem DGL. The text of the other minuscule MSS. has ipsum obuiam. A is (...)
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    J. S. Phillimore (1918). Terence, Andria, 434 (II. VI. 3). The Classical Review 32 (1-2):28-29.
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    J. S. Phillimore (1909). Terence, Andria V. Iv. 37–8 (940–1). The Classical Review 23 (04):108-109.
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    O. Skutsch (1963). A Spanish Terence P. Terencio: Comédias. Texto revisado y traducido por L. Rubio. (Colección Hispánica de los Autores Griegos y Latinos.) Vol. i (Andria, Eunuchus); vol. ii (Heautontimorumenos, Phormio). Pp. lxxxiv+201, 210. Barcelona: Ediciones Alma Mater, 1957, 1961. Cloth. [REVIEW] The Classical Review 13 (03):291-292.
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  5.  7
    John G. Griffith (1953). A. Thierfelder: (1) T. Maccius Plautus, Rudens. Pp. 132 (Text) + 32 (Vocabulary).(2) P. Terentius Afer, Andria. Pp. 121 (Text) + 26 (Vocabulary). Heidelberg: F. H. Kerle, 1951. Paper, DM. (1) 4.80, (2) 3.90. [REVIEW] The Classical Review 3 (02):121-.
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  6.  5
    Jonathan Foster (1971). Terence, Andria 567–8 Again. The Classical Review 21 (02):170-171.
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  7.  5
    R. H. Martin (1964). Three Notes on Terence's Andria. The Classical Review 14 (01):3-4.
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    Francis Cairns (1969). Terence, Andria 567–81. The Classical Review 19 (03):263-264.
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  9.  6
    R. H. Martin (1963). The Andria G. P. Shipp: P. Terenti Afri Andria. With Introduction and Commentary. Pp. Viii+212. Melbourne: Oxford University Press, 1960. Cloth, 20s. Net (in U.K.). [REVIEW] The Classical Review 13 (01):69-70.
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  10.  6
    E. M. Pease (1889). The Andria and Heautontimorumenos of Terence The Andria and Heautontimorumenos of Terence, by Andrew F. West, Ph.D., Professor of Latin in Princeton College. (Harper's Classical Series, 1888.). [REVIEW] The Classical Review 3 (07):297-299.
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  11.  5
    R. H. Martin (1963). The Andria. The Classical Review 13 (01):69-.
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  12. Peter Kruschwitz (2010). Alles Nur Ein Missverstandnis: Zu Erklarung Und Gedanklicher Struktur Von Terenz, Andria 954956. Hermes 138 (3):370-376.
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  13. Vuko Andric & Attila Tanyi (forthcoming). God and Eternal Boredom. Religious Studies:1-20.
    God is thought to be eternal. Does this mean that he is timeless? Or is he, rather, omnitemporal? In this paper we want to show that God cannot be omnitemporal. Our starting point, which we take from Bernard Williams’ article on the Makropulos Case, is the intuition that it is inappropriate for persons not to become bored after a sufficiently long sequence of time has passed. If God were omnitemporal, he would suffer from boredom. But God is the greatest possible (...)
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  14.  39
    Vuko Andrić & Joachim Wündisch (2015). Is It Bad to Be Disabled? Adjudicating Between the Mere-Difference and the Bad-Difference Views of Disability. Journal of Ethics and Social Philosophy 9 (3):1–16.
    This paper examines the impact of disability on wellbeing and presents arguments against the mere-difference view of disability. According to the mere-difference view, disability does not by itself make disabled people worse off on balance. Rather, if disability has a negative impact on wellbeing overall, this is only so because society is not treating disabled people the way it ought to treat them. In objection to the mere-difference view, it has been argued, roughly, that the view licenses (...)
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  15.  19
    Vuko Andrić (forthcoming). Is Objective Consequentialism Compatible with the Principle That “Ought” Implies “Can”? Philosophia:1-15.
    Some philosophers hold that objective consequentialism is false because it is incompatible with the principle that “ought” implies “can”. Roughly speaking, objective consequentialism is the doctrine that you always ought to do what will in fact have the best consequences. According to the principle that “ought” implies “can”, you have a moral obligation to do something only if you can do that thing. Frances Howard-Snyder has used an innovative thought experiment to argue that sometimes you cannot do what will in (...)
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  16.  7
    Vuko Andrić (2016). Is Objective Consequentialism Compatible with the Principle That “Ought” Implies “Can”? Philosophia 44 (1):63-77.
    Some philosophers hold that objective consequentialism is false because it is incompatible with the principle that “ought” implies “can”. Roughly speaking, objective consequentialism is the doctrine that you always ought to do what will in fact have the best consequences. According to the principle that “ought” implies “can”, you have a moral obligation to do something only if you can do that thing. Frances Howard-Snyder has used an innovative thought experiment to argue that sometimes you cannot do what will in (...)
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  17. Vuko Andrić (2013). The Case of the Miners. Journal of Ethics and Social Philosophy:1-8.
    This discussion note attempts to show that, pace Niko Kolodny and John MacFarlane, the Miners case intuitively speaks in favor of subjectivism. I argue that properly understood the intuitively correct judgements concerning the case are compatible with subjectivism. My argument is based, among other things, on a comparison between the Minders case and other cases as well as on considerations of blameworthiness.
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  18.  33
    Vuko Andrić (2015). Objective Consequentialism and the Rationales of ‘ “Ought” Implies “Can” ’. Ratio 29 (2):n/a-n/a.
    This paper argues that objective consequentialism is incompatible with the rationales of ‘ “ought” implies “can” ’ – with the considerations, that is, that explain or justify this principle. Objective consequentialism is the moral doctrine that an act is right if and only if there is no alternative with a better outcome, and wrong otherwise. An act is obligatory if and only if it is wrong not to perform it. According to ‘ “ought” implies “can” ’, a person is morally (...)
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  19.  37
    Vuko Andrić & Attila Tanyi (2016). Multi-Dimensional Consequentialism and Degrees of Rightness. Philosophical Studies 173 (3):711-731.
    In his recent book, The Dimensions of Consequentialism, Martin Peterson puts forward a new version of consequentialism that he dubs ‘multidimensional consequentialism’. The defining thesis of the new theory is that there are irreducible moral aspects that jointly determine the deontic status of an act. In defending his particular version of multidimensional consequentialism, Peterson advocates the thesis—he calls it DEGREE—that if two or more moral aspects clash, the act under consideration is right to some non-extreme degree. This goes against the (...)
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  20.  35
    Vuko Andric & Attila Tanyi (2016). Multidimensional Consequentialism and Risk. Ethical Theory and Moral Practice 19 (1):49-57.
    In his new book, The Dimensions of Consequentialism, Martin Peterson proposes a version of multi-dimensional consequentialism according to which risk is one among several dimensions. We argue that Peterson’s treatment of risk is unsatisfactory. More precisely, we want to show that all problems of one-dimensional (objective or subjective) consequentialism are also problems for Peterson’s proposal, although it may fall prey to them less often. In ending our paper, we address the objection that our discussion overlooks the fact that Peterson’s proposal (...)
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  21. Vuko Andrić (2013). Objective Consequentialism and the Licensing Dilemma. Philosophical Studies 162 (3):547-566.
    Frank Jackson has put forward a famous thought experiment of a physician who has to decide on the correct treatment for her patient. Subjective consequentialism tells the physician to do what intuitively seems to be the right action, whereas objective consequentialism fails to guide the physician’s action. I suppose that objective consequentialists want to supplement their theory so that it guides the physician’s action towards what intuitively seems to be the right treatment. Since this treatment is wrong according to objective (...)
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  22.  25
    Vuko Andrić (2015). The Ramifications of Error Theories About the Deontic. Acta Analytica 30 (4):429-445.
    Error theories about practical deontic judgements claim that no substantive practical deontic judgement is true. Practical deontic judgements are practical in the sense that they concern actions, and they are deontic in the sense that they are about reasons, rightness, wrongness, and obligations. This paper assumes the truth of an error theory about practical deontic judgements in order to examine its ramifications. I defend three contentions. The first is that, if so-called fitting-attitude analyses of value fail, the truth of some (...)
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  23.  6
    Martin Peterson (2016). The Dimensions of Consequentialism: Reply to Schmidt, Brown, Howard-Snyder, Crisp, Andric and Tanyi, and Gertken. Ethical Theory and Moral Practice 19 (1):71-82.
    In this article I respond to comments and objections raised in the special issue on my book The Dimensions of Consequentialism. I defend my multi-dimensional consequentialist theory against a range of challenges articulated by Thomas Schmidt, Campbell Brown, Frances Howard-Snyder, Roger Crisp, Vuko Andric and Attila Tanyi, and Jan Gertken. My aim is to show that multi-dimensional consequentialism is, at least, a coherent and intuitively plausible alternative to one-dimensional theories such as utilitarianism, prioritarianism, and mainstream accounts of egalitarianism. (...)
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  24.  24
    Vuko Andrić (2014). Can Groups Be Autonomous Rational Agents? A Challenge to the List-Pettit Theory. In Anita Konzelmann Ziv & Hans Bernhard Schmid (eds.), Institutions, Emotions, and Group Agents - Contributions to Social Ontology. Springer 343-353.
    Christian List and Philip Pettit argue that some groups qualify as rational agents over and above their members. Examples include churches, commercial corporations, and political parties. According to the theory developed by List and Pettit, these groups qualify as agents because they have beliefs and desires and the capacity to process them and to act on their basis. Moreover, the alleged group agents are said to be rational to a high degree and even to be fit to be held morally (...)
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  25.  16
    Vuko Andrić (2010). Eine Kritik an Norbert Hoersters Theorie der Normenvertretung. Zeitschrift für Philosophische Forschung 64 (1):62-83.
    Norbert Hoerster has tried to show on the basis of what I call special and general interests that it is rational to endorse moral judgements. I argue that Hoerster’s attempt to vindicate the rationality of moral judgements fails. By appealing to special interests Hoerster can only establish the rationality of endorsing judgements that – by Hoerster’s own standards – are not moral judgements because they do not pass the test of generalization. While the appeal to general interests, on the other (...)
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  26. Vuko Andrić (2010). David Gauthiers kontraktualistische Moralbegründung. Aufklärung Und Kritik 33:80-104.
    This paper offers a critique of David Gauthier’s contractarian moral theory. I point out morally counter-intuitive implications of Gauthier’s theory – for example, with respect to societies with slavery or concerning the protection of animals – as well as theoretically unattractive features, such as the overly optimistic assumption of translucent agents. However, contractarian moral theories can be improved by correcting the theoretically unattractive features. Moreover, though some morally counter-intuitive implications cannot be avoided, whether we should accept these implications ultimately depends (...)
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  27.  8
    P. G. McC Brown (1993). Love and Marriage in Greek New Comedy. Classical Quarterly 43 (01):189-.
    Writing of Terence's Andria in 1952, Duckworth said: ‘In the Andria the second love affair is unusual; Charinus’ love for a respectable girl whose virtue is still intact has been considered an anticipation of a more modern attitude towards love and sex. More frequently in Plautus and Terence the heroine, if of respectable parentage, has been violated before the opening of the drama , or she is a foreigner, a courtesan, or a slave girl' , p. 158). Perhaps in 1993 (...)
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  28.  3
    R. H. Martin (1955). The Prosody of Greek Proper Names in -A in Plautus and Terence. Classical Quarterly 5 (3-4):206-.
    Editors and writers on the prosody of Plautus and Terence disagree about the prosody of the final -a in the nominative and vocative of proper names taken from the Greek First Declension. The fact that they are often quoted as examples of syllaba anceps either at the diaeresis of longer iambic lines or at loci Iacobsohniani would seem to imply that they normally scan as Latin First Declension nouns with short -a in the nominative and vocative singular. So R. Kauer (...)
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  29. Vuko Andrić & Martin Kerz (2014). Ein Plädoyer für den Rechtsnormen-Konsequentialismus. Archiv für Rechts- Und Sozialphilosophie 140:87-98.
    How can legal norms be morally evaluated? In this paper we discuss and defend consequentialism about legal norms. According to this doctrine, the legitimacy of legal norms depends entirely on the consequences of the norms’ validity. Consequentialism about legal norms shares the advantages of both act- and rule-consequentialism while avoiding the respective disadvantages. In particular, consequentialism about legal norms has prima-facie plausibility like act-consequentialism and for similar reasons: it qualifies as a version of collective act-consequentialism. At the same time, the (...)
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  30. Andria Hanbury, Katherine Farley, Carl Thompson & Paul M. Wilson (2015). Assessment of Fidelity in an Educational Workshop Designed to Increase the Uptake of a Primary Care Alcohol Screening Recommendation. Journal of Evaluation in Clinical Practice 21 (5):873-878.
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  31. Andria K. Wisler (2010). Cosmopolitanism as a Philosophical Foundation of Post-Yugoslav Peace Studies in Higher Education. In Candice C. Carter & Ravindra Kumar (eds.), Peace Philosophy in Action. Palgrave Macmillan
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