42 found
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  1.  2
    W. G. Runciman & Brian Barry (1967). Political Argument. Philosophical Quarterly 17 (66):87.
    Since its publication in 1965, Brian Barry's seminal work has occupied an important role in the revival of Anglo-American political philosophy. A number of ideas and terms in it have become part of the standard vocabulary, such as the distinction between "ideal-regarding" and "want-regarding" principles and the division of principles into aggregative and distributive. The book provided the first precise analysis of the concept of political values having trade-off relations and its analysis of the notion of the public interest has (...)
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  2.  56
    W. G. Runciman (1967). Misdescribing Institutions. Analysis 27 (3):107 - 110.
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  3. W. G. Runciman & Amartya K. Sen (1965). Games, Justice and the General Will. Mind 74 (296):554-562.
  4.  4
    M. Oakeshott, Peter Laslett & W. G. Runciman (1965). Philosophy, Politics and Society. Philosophical Quarterly 15 (60):281.
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  5.  89
    Quentin Skinner, Partha Dasgupta, Raymond Geuss, Melissa Lane, Peter Laslett, Onora O'Neill, W. G. Runciman & Andrew Kuper (2002). Political Philosophy: The View From Cambridge. Journal of Political Philosophy 10 (1):1–19.
    This article reports on a conversation convened by Quentin Skinner at the invitation of the Editors of The Journal of Political Philosophy and held in Cambridge on 13 February 2001.
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  6.  61
    W. G. Runciman & Amartya Sen (1974). Prisoner's Dilemma and Social Justice: A Reply. Mind 83 (332):582.
  7.  13
    D. D. Raphael, Peter Laslett & W. G. Runciman (1969). Philosophy, Politics and Society: Third Series. Philosophical Quarterly 19 (75):185.
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  8.  19
    W. G. Runciman (2005). Culture Does Evolve. History and Theory 44 (1):1–13.
    Neo-Darwinian theories of cultural evolution are apt to be criticized on the grounds that they merely borrow from the theory of natural selection concepts that are then metaphorically applied to conventional historical narratives to which they add no more, if anything, than an implicit presupposition of progress from one predetermined stage to the next. Such criticisms, of which a particularly forceful example is a recent article in this journal by Fracchia and Lewontin, can however be shown to be seriously misconceived. (...)
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  9. Charles Taylor, Peter Laslett & W. G. Runciman (2003). Neutrality in Political Science.
     
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  10.  23
    W. G. Runciman (1972). A Critique of Max Weber's Philosophy of Social Science. Cambridge [Eng.]University Press.
    This essay is written in the belief that it is possible to say both where Max Weber's philosophy of social science is mistaken and how these mistakes can be put right. Runciman argues that Weber's analysis breaks down at three decisive points: the difference between theoretical pre-suppositions and implicit value-judgements; the manner in which 'idiographic' explanations are to be subsumed under causal laws; and the relation of explanation to description in sociology. The arguments which Weber put forward are fundamental to (...)
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  11.  34
    W. G. Runciman (2010). Hobbes Got It Wrong. The Philosophers' Magazine 51 (51):74-79.
    I was prompted to write a book by re-reading Republic, Leviathan, and The Communist Manifesto for the first time in half a century and wondering how well they would stand up in the light of what present-day sociologists can fairly claim to know that Plato, Hobbes, and Marx did not. None of them were doing social science as that term is nowadays understood. But all three advance conclusions derived from evidence for how human beings do, or would, or might, behave (...)
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  12. W. G. Runciman (1983). A Treatise on Social Theory. Monograph Collection (Matt - Pseudo).
  13.  20
    W. G. Runciman (1962). Plato's Later Epistemology. Cambridge [Eng.]University Press.
  14. W. G. Runciman, John Smith & R. I. M. Dunbar (1996). Evolution of Social Behaviour Patterns in Primates and Man: A Joint Discussion Meeting of the Royal Society and the British Academy. Proceedings of the British Academy 88.
    Introduction, W G Runciman Social Evolution in Primates: The Role of Ecological Factors and Male Behaviour, Carel P van Schaik Determinants of Group Size in Primates: A General Model, R I M Dunbar Function and Intention in the Calls of Non-Human Primates, Dorothy L Cheney & Robert M Seyfarth Why Culture is Common, but Cultural Evolution is Rare, Robert Boyd & Peter J Richerson An Evolutionary and Chronological Framework for Human Social Behaviour, Robert A Foley Friendship and the Banker?s Paradox: (...)
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  15. W. G. Runciman (1984). A Treatise on Social Theory, Volume I: The Methodology of Social Theory. Philosophy 59 (229):406-408.
     
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  16.  10
    Steven Lukes & W. G. Runciman (1974). Relativism: Cognitive and Moral. Aristotelian Society Supplementary Volume 48:165 - 208.
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  17.  5
    W. G. Runciman (2012). Strong Reciprocity is Not Uncommon in the “Wild”. Behavioral and Brain Sciences 35 (1):38-39.
    Guala is right to draw attention to the difficulty of extrapolating from the experimental evidence for weak or strong reciprocity to what is observed in the However, there may be more strong reciprocity in real-world communities than he allows for, as strikingly illustrated in the example of the Mafia.
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  18.  4
    W. G. Runciman (1967). "Social" Equality. Philosophical Quarterly 17 (68):221-230.
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  19.  10
    W. G. Runciman (1968). Misdescribing Misdescriptions. Analysis 28 (5):175 - 176.
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  20.  1
    W. G. Runciman & R. W. Baldwin (1967). Social Justice. Philosophical Quarterly 17 (68):280.
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  21.  10
    W. G. Runciman (1972). Describing. Mind 81 (323):372-388.
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  22.  7
    W. G. Runciman (1969). False Consciousness. Philosophy 44 (170):303 - 313.
    It may be as well to begin from the locus classicus , Engels to Mehring, July 14th, 1893: “Ideology is a process accomplished by the so-called thinker consciously, it is true, but with a false consciousness. The real motive forces impelling him remain unknown to him; otherwise it simply would not be an ideological process”.
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  23.  7
    W. G. Runciman (2005). Rejoinder to Fracchia and Lewontin. History and Theory 44 (1):30–41.
    In their response to my article, Fracchia and Lewontin have not refuted any of my three principal objections to theirs; they have ignored altogether my suggestion that evolutionary game theory illustrates particularly clearly the benefits that neo-Darwinian concepts and methods can bring to the human behavioral sciences; and they have attributed to me a version of “methodological individualism” to which I do not subscribe. It is, as is usual at this stage of a Kuhnian paradigm shift, too soon to say (...)
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  24.  7
    W. G. Runciman (1977). Weber's Understanding: A Reply to J. Donald Moon. Political Theory 5 (2):199-204.
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  25.  6
    W. G. Runciman (1978). Processes, End-States and Social Justice. Philosophical Quarterly 28 (110):37-45.
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  26.  6
    W. G. Runciman & Gabriël Nuchelmans (1966). Reviews. [REVIEW] Synthese 16 (3-4):394-399.
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  27.  4
    W. G. Runciman (1973). Book Reviews : Concepts and Society. I. C. Jarvie. London: Routledge and Kegan Paul, I972. Pp. Xiv+I93. 2.50. [REVIEW] Philosophy of the Social Sciences 3 (1):91-92.
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  28. H. D. Rankin & W. G. Runciman (1963). Plato's Later Epistemology. Journal of Hellenic Studies 83:180.
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  29. W. G. Runciman (1966). Anatol Rapoport and Albert M. Chammah, "Prisoner's Dilemma". Synthese 16 (3/4):394.
     
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  30. W. G. Runciman (2010). Contents. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press
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  31. W. G. Runciman (2010). 5. Conclusion. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press 111-127.
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  32. W. G. Runciman (1973). "Concèpts and Society" by I. C. Jarvie. [REVIEW] Philosophy of the Social Sciences 3 (1):91.
     
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  33. W. G. Runciman (1989). Confessions of a Reluctant Theorist Selected Essays of W.G. Runciman.
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  34.  1
    W. G. Runciman (2010). Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press.
    In this lively and provocative book, W. G. Runciman shows where and why they fail, even after due allowance has been made for the different historical contexts in which they wrote.
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  35. W. G. Runciman (2010). 1. Introduction. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press 1-16.
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  36. W. G. Runciman (2010). 3. Leviathan. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press 54-86.
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  37. W. G. Runciman (2010). Preface. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press
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  38. W. G. Runciman (2010). 2. Republic. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press 17-53.
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  39. W. G. Runciman (2010). 4. The Communist Manifesto. In Great Books, Bad Arguments: "Republic, Leviathan", and "the Communist Manifesto". Princeton University Press 87-110.
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  40. W. G. Runciman (2001). The Origin of Human Social Institutions. Proceedings of the British Academy 110.
    Notes on Contributors Preface Ofer Bar-Yosef, From Sedentary Foragers to Village Hierarchies: The Emergence of Social Institutions Alasdair Whittle, Different Kinds of History: On the Nature of Lives and Change in Central Europe, c. 6000 to the Second Millennium BC Richard Bradley, The Birth of Architecture Colin Renfrew, Commodification and Institution in Group-Oriented and Individualizing Societies Jerome H Barkow et al., Social Competition, Social Intelligence, and Why the Bugis Know More about Cooking than about Nutrition Ken Binmore, How and Why (...)
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  41. W. G. Runciman (2003). What People Say. In Eric Dunning & Stephen Mennell (eds.), Norbert Elias. Sage 4--16.
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  42. Amartya K. Sen & W. G. Runciman (2002). Spiele, Gerechtigkeit und der allgemeine Wille. In Karsten Fischer & Herfried Münkler (eds.), Gemeinwohl Und Gemeinsinn: Rhetoriken Und Perspektiven Sozial-Moralischer Orientierung. De Gruyter 127-136.
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