Search results for 'Wallace Maison' (try it on Scholar)

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  1.  70
    Simon Saunders & David Wallace (2008). Saunders and Wallace Reply. British Journal for the Philosophy of Science 59 (3):315-317.
    A reply to a comment by Paul Tappenden (BJPS 59 (2008) pp. 307-314) on S. Saunders and D. Wallace, "Branching and Uncertainty" (BJPS 59 (2008) pp. 298-306).
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  2. Georg Wilhelm Friedrich Hegel, William Wallace & Arnold V. Miller (1971). Philosophy of Mind. Being Part Three of the Encyclopaedia of the Philosophical Sciences, 1830, Translated by William Wallace, Together with the Zusätze in Boumann's Text, 1845, Translated by A.V. Miller. With a Foreword by J.N. Findlay. --. [REVIEW] Clarendon Press.
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  3.  16
    David Foster Wallace, Steven M. Cahn & Maureen Eckert (2010). Fate, Time and Language: An Essay on Free Will. Columbia University Press.
    In 1962, the philosopher Richard Taylor used six commonly accepted presuppositions to imply that human beings have no control over the future. David Foster Wallace not only took issue with Taylor's method, which, according to him, scrambled the relations of logic, language, and the physical world, but also noted a semantic trick at the heart of Taylor's argument. -/- Fate, Time, and Language presents Wallace's brilliant critique of Taylor's work. Written long before the publication of his fiction and (...)
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  4. R. Jay Wallace (1996). Responsibility and the Moral Sentiments. Harvard University Press.
    R. Jay Wallace argues in this book that moral accountability hinges on questions of fairness: When is it fair to hold people morally responsible for what they do? Would it be fair to do so even in a deterministic world? To answer these questions, we need to understand what we are doing when we hold people morally responsible, a stance that Wallace connects with a central class of moral sentiments, those of resentment, indignation, and guilt. To hold someone (...)
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  5.  24
    David Wallace (2012). The Emergent Multiverse. Oxford University Press.
    Presenting a striking new account of the 'many worlds' approach to quantum theory, aka the Everett interpretation, David Wallace offers a clear and up-to-date survey of work on this theory in physics and in philosophy of science.
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  6. David Wallace (2014). The Emergent Multiverse: Quantum Theory According to the Everett Interpretation. OUP Oxford.
    David Wallace argues that we should take quantum theory seriously as an account of what the world is like--which means accepting the idea that the universe is constantly branching into new universes. He presents an accessible but rigorous account of the 'Everett interpretation', the best way to make coherent sense of quantum physics.
     
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  7.  81
    R. Jay Wallace (ed.) (2006). Normativity and the Will: Selected Papers on Moral Psychology and Practical Reason. Oxford University Press.
    Normativity and the Will collects fourteen important papers on moral psychology and practical reason by R. Jay Wallace, one of the leading philosophers currently working in these areas. The papers explore the interpenetration of normative and psychological issues in a series of debates that lie at the heart of moral philosophy. Themes that are addressed include reason, desire, and the will; responsibility, identification, and emotion; and the relation between morality and other normative domains. Wallace's treatments of these topics (...)
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  8. David Wallace (2010). A Formal Proof of the Born Rule From Decision-Theoretic Assumptions [Aka: How to Prove the Born Rule]. In Simon Saunders, Jon Barrett, Adrian Kent & David Wallace (eds.), Many Worlds? Everett, Quantum Theory, and Reality. OUP
    I develop the decision-theoretic approach to quantum probability, originally proposed by David Deutsch, into a mathematically rigorous proof of the Born rule in (Everett-interpreted) quantum mechanics. I sketch the argument informally, then prove it formally, and lastly consider a number of proposed ``counter-examples'' to show exactly which premises of the argument they violate. (This is a preliminary version of a chapter to appear --- under the title ``How to prove the Born Rule'' --- in Saunders, Barrett, Kent and Wallace, (...)
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  9.  18
    James D. Wallace (1996). Ethical Norms, Particular Cases. Cornell University Press.
    James D. Wallace treats moral considerations as beliefs about the right and wrong ways of doing things - beliefs whose source and authority are the same as any ...
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  10.  6
    Meg Wallace (2015). Ethics, Rights and Conscience Votes. Australian Humanist, The 118:3.
    Wallace, Meg The words we use in everyday language are loaded with images and emotion. Words can be used to deliberately manipulate language to 'frame' ideas to fit vested interests. When a term is used often enough in this way, the emotional connotations become part of how people conceive a particular set of facts. George Lakoff explains the politically motivated use of framing in his book 'Don't think of an Elephant'.
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  11. B. Alan Wallace (2007). Hidden Dimensions: The Unification of Physics and Consciousness. Columbia University Press.
    B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism.
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  12.  3
    David Foster Wallace, James Ryerson & Jay Garfield (2010). Fate, Time, and Language: An Essay on Free Will. Columbia University Press.
    Presents David Foster Wallace critiques philosopher Richard Taylor's work implying that humans have no control over the future and includes essays linking Wallace's critique with his later works of fiction.
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  13. R. Jay Wallace (2006). Normativity and the Will: Selected Essays on Moral Psychology and Practical Reason. Oxford University Press Uk.
    Normativity and the Will collects fourteen important papers on moral psychology and practical reason by R. Jay Wallace, one of the leading philosophers currently working in these areas. The papers explore the interpenetration of normative and psychological issues in a series of debates that lie at the heart of moral philosophy. Themes that are addressed include reason, desire, and the will; responsibility, identification, and emotion; and the relation between morality and other normative domains. Wallace's treatments of these topics (...)
     
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  14.  6
    Meg Wallace (2015). Article 18: Redundant and Unnecessary? Australian Humanist, The 116:9.
    Wallace, Meg Article 18 of the Universal Declaration of Human Rights provides for 'freedom of religion and belief'. Don't get me wrong, it is an essential part of a democratic society that people can adopt and practice a religious or other life-stance belief of their choice. My concern is that, as it stands, Article 18 fosters the privileging of religious beliefs, hindering the equal right of others to exercise the same right. We can see the tyranny of forcing religion (...)
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  15.  2
    Max Wallace (2015). A Secular Chronology, Part I - 1215 to 1970. Australian Humanist, The 119:14.
    Wallace, Max 1215 - Magna Carta raises the principle of equality through a 'fair trial for all', leading to the notion of the rule of law. 1517 - Martin Luther posts a document on the front door of the Catholic Church in Wittenberg, Germany. It contains 95 theses attacking church indulgences. Luther later spreads his ideas through the newly invented printing press. It is the start of the Reformation.
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  16.  5
    Meg Wallace (2014). Secularism: They Just Don't Get It! Australian Humanist, The 115:19.
    Wallace, Meg Once again, Fiji church leaders have raised objections to the establishment of a secular state based on erroneous representations of what secularism means - this time in Fiji. In what seems to be the first salvo in an election campaign leading up to the 2014 elections there, senior Catholic and Protestant clerics have come out against provisions in the recently adopted Constitution that declares Fiji a secular state, in which religion is deemed 'personal'. It was reported in (...)
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  17.  17
    Meg Wallace (2013). Freedom of Speech, Multiculturalism and Islam: Yes We 'Can' Talk About This. The Australian Humanist 109 (109):16.
    Wallace, Meg London's National Theatre recently hosted a debate about freedom of speech, multiculturalism and Islam called Can we talk about this? The opening line was a question to the audience, 'Are you morally superior to the Taliban?' Anne Marie Waters, who was present, wrote in her blog that 'very few people in the audience raised their hand to say they were.' This response demonstrates a misconceived attempt to be seen as tolerant and 'multiculturalist'. People could not bring themselves (...)
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  18.  6
    Meg Wallace (2014). Muslim Women Reformers: Inspiring Voices Against Oppression [Book Review]. Australian Humanist, The 114:23.
    Wallace, Meg Review of: Muslim women reformers: Inspiring voices against oppression, by ida Lichter, Prometheus Books 2009.
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  19.  11
    Max Wallace (2012). High Court Case: Williams V the Commonwealth. The Australian Humanist 107 (107):5.
    Wallace, Max On 20 June 2012 the High Court of Australia handed down their decision in Willliams v The Commonwealth. The case concerned the question of whether it was unconstitutional for the federal government to fund religious chaplains in public schools. The argument against the funding was on technical, financial grounds. The government had avoided making a law in the parliament to fund the chaplains. That way, they were able to avoid a legal complaint that the funding breached Australia's (...)
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  20.  9
    Max Wallace (2012). Non-Religious Tax Avoidance. The Australian Humanist 108 (108):9.
    Wallace, Max At the Atheist Foundation of Australia (AFA) Convention in Melbourne on 14 April this year Geoffrey Robertson QC turned his mind to the tax-exempt status of religion. He joked that, Atheist foundations could qualify for tax exemption by declaring their belief in Christopher Hitchens! Turn him into an L. Ron Hubbard figure to be worshipped through his sacred books! It got a good laugh. It never occurred to Robertson, or the Convention audience, that the AFA, like all (...)
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  21.  7
    Max Wallace (2013). When Bluff Isn't Enough. The Australian Humanist 109 (109):19.
    Wallace, Max I respond here to David Nicholls November 2012 Facebook posting in response to my article 'Non-religious tax avoidance' in the Summer issue of AH, No. 108, 2012 where I reviewed how it was the Atheist Foundation of Australia came to have tax-exempt status and whether that was appropriate.
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  22.  3
    Max Wallace (2014). The Terminal Decline of Christianity in New Zealand. Australian Humanist, The 114:16.
    Wallace, Max The results of the 2013 New Zealand Census has Christianity down to around 47 per cent. Retired scientist Ken Perrott's accompanying graph charts Christianity's decline in every recent census and projects its decline to just above 20 per cent by 2030, and further beyond that date.1 It is, of course, very unlikely to disappear altogether, but, equally, the chances of a major Christian revival in New Zealand are very remote.
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  23. William Wallace & A. V. Miller (eds.) (1970). Hegel's Philosophy of Mind. Clarendon Press.
    The present reissue of Wallace's translation of Hegel's Philosophy of Mind includes the Zusatze or lecture-notes which, in the collected works, accompany the first section entitled "Subjective Mind" and which Wallace omitted from his translation. Professor J. N. Findlay has written a Foreword and this replaces Wallace's introductory essays.
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  24.  1
    Max Wallace (2014). Fiji: Case Study of a Paradox. Australian Humanist, The 115:16.
    Wallace, Max On 10 April 2009 all the judges in Fiji were removed from office by the military led by Commodore Voreqe Bainimarama. The Constitution was treated as if it were a mere piece of paper. This major event was a consequence of the December 2006 military coup, one of four since 1987 to shock governments, diplomats, law societies, defenders of human rights and civil liberties, and non-government organisations. The military coup, described as a 'revolution' by University of Sydney (...)
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  25.  2
    Max Wallace (2013). Rich Enough? Do Church Schools Need Government Money? The Australian Humanist 111 (111):7.
    Wallace, Max This paper poses a paradox: the post-Gonski situation appears uncertain for mainly low socio-economic status government schools as the apparent government- in-waiting, the Coalition, have made a number of ominous statements as to whether they will follow through on the Gillard government's embrace of the Gonski funding reform.
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  26.  2
    Sandra Wallace (2012). Sacred Games, Death, and Renewal in the Ancient Eastern Woodlands. Journal of Critical Realism 11 (4):507-509.
    Sacred Games, Death, and Renewal in the Ancient Eastern Woodlands Content Type Journal Article Category Review Pages 507-509 DOI 10.1558/jcr.v11i4.507 Authors Sandra Wallace, Artefact Heritage, Po Box 772 Rose Bay, NSW 2029 Journal Journal of Critical Realism Online ISSN 1572-5138 Print ISSN 1476-7430 Journal Volume Volume 11 Journal Issue Volume 11, Number 4 / 2012.
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  27.  1
    Max Wallace (2014). Australia and New Zealand Are Soft Theocracies. Australian Humanist, The 113:11.
    Wallace, Max In trying to find an accurate way to describe the relationship between government and religion, I devised the term 'soft theocracy' and defined it as a 'state where church and government purposes coincide to garnishee taxpayers' money and resources, structurally through tax exemptions and functionally through grants and privileges'.
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  28. Jennifer Wallace (2004). Digging the Dirt: The Archaeological Imagination. Duckworth.
    When Jennifer Wallace travelled round Greece as a student, hiking through olive groves to hunt out the stones of old temples and lost cities, she became fascinated by archaeology. It was magical. It was absurd. Give an archaeologist a few rocks and, like a master storyteller, he could bring another world to life. Give him a vague hunch about the past, and he was prepared to spend hours raking through the soil in search of proof. From the plain of (...)
     
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  29. John M. Wallace (1974). "Examples Are Best Precepts": Readers and Meanings in Seventeenth-Century Poetry. Critical Inquiry 1 (2):273-290.
    My title is taken from the frontispiece to Ogilby's translation of Aesop ; since every Renaissance poet believed the statement to be true, let me start with my own example. John Denham's only play, The Sophy, published in August 1642, is a tale about the perils of jealousy. The good prince Mirza, after a miraculous victory over the Turks, returns in glory to his father's court, but leaves it shortly thereafter. In his absense, Haly, the evil courtier, follows a friend's (...)
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  30. Max Wallace (2015). Framing New Zealand's Funding of Religious Schools. Australian Humanist, The 117:19.
    Wallace, Max Eorge Lakoff is a professor of cognitive science and linguistics at the University of California. In his best-seller, Don't Think Of An Elephant! he demonstrates how the art of 'framing' - posing an argument in seemingly impartial terms, such as 'tax relief' - is often a method for advancing a political cause by stealth. The cause can be for the left or the right.
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  31. Max Wallace & Wallace (2013). Finding Separation of Church and State for New Zealand. The Australian Humanist 112:7.
    Wallace, Max; Wallace, Meg On 31 July this year submissions closed to the government's Constitutional Advisory Panel concerning a constitution for New Zealand. New Zealand, like England, does not have a written constitution. On 13 July there was a day-long seminar sponsored by the Law Faculty at Victoria University in Wellington on the question of separation of church and state. One reason for this seminar was the lack of constitutional separation in New Zealand.
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  32. I. V. Wallace (1984). Historiography and Causation in Psychoanalysis. Routledge.
    What do the psychoanalyst and the historian have in common? This important question has stimulated a lively debate within the psychoanalytic profession in recent years, bearing as it does on the very nature of the psychoanalytic enterprise. Edwin Wallace, a clinician with training in the history and philosophy of science, brings a ranging scholarly perspective to the debate, mediating between rival perspectives and clarifying the issues at stake in the process of offering his own thoughtful conception of the historical (...)
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  33. I. V. Wallace (2016). Historiography and Causation in Psychoanalysis. Routledge.
    What do the psychoanalyst and the historian have in common? This important question has stimulated a lively debate within the psychoanalytic profession in recent years, bearing as it does on the very nature of the psychoanalytic enterprise. Edwin Wallace, a clinician with training in the history and philosophy of science, brings a ranging scholarly perspective to the debate, mediating between rival perspectives and clarifying the issues at stake in the process of offering his own thoughtful conception of the historical (...)
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  34. B. Alan Wallace (2010). Hidden Dimensions: The Unification of Physics and Consciousness. Cup.
    Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace's "special theory of ontological relativity" suggests that mental phenomena are _conditioned_ by the brain, but do not _emerge_ from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these (...)
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  35. Cynthia R. Wallace (2016). Of Women Borne: A Literary Ethics of Suffering. Cup.
    The literature of Adrienne Rich, Toni Morrison, Ana Castillo, and Chimamanda Adichie teaches a risky, self-giving way of reading that brings home the dangers and the possibilities of suffering as an ethical good. Working the thought of feminist theologians and philosophers into an analysis of these women's writings, Cynthia R. Wallace crafts a literary ethics attentive to the paradoxes of critique and re-vision, universality and particularity, reading in suffering a redemptive or redeemable reality.
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  36.  1
    Dewey D. Wallace (2011). Shapers of English Calvinism, 1660-1714: Variety, Persistence, and Transformation. OUP Usa.
    Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration, illuminating the religious and intellectual history of the era between the Reformation and modernity.
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  37.  34
    Simon Saunders, Jonathan Barrett, Adrian Kent & David Wallace (eds.) (2010). Many Worlds? Everett, Quantum Theory, and Reality. Oxford University Press.
    These are the questions which an illustrious team of philosophers and physicists debate in this volume.
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  38. Hilary Greaves & David Wallace (2006). Justifying Conditionalization: Conditionalization Maximizes Expected Epistemic Utility. Mind 115 (459):607-632.
    According to Bayesian epistemology, the epistemically rational agent updates her beliefs by conditionalization: that is, her posterior subjective probability after taking account of evidence X, pnew, is to be set equal to her prior conditional probability pold(·|X). Bayesians can be challenged to provide a justification for their claim that conditionalization is recommended by rationality—whence the normative force of the injunction to conditionalize? There are several existing justifications for conditionalization, but none directly addresses the idea that conditionalization will be epistemically rational (...)
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  39.  62
    David Wallace (2003). Everett and Structure. Studies in History and Philosophy of Science Part B 34 (1):87-105.
    I address the problem of indefiniteness in quantum mechanics: the problem that the theory, without changes to its formalism, seems to predict that macroscopic quantities have no definite values. The Everett interpretation is often criticised along these lines, and I shall argue that much of this criticism rests on a false dichotomy: that the macroworld must either be written directly into the formalism or be regarded as somehow illusory. By means of analogy with other areas of physics, I develop the (...)
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  40.  40
    David Wallace (2011). Taking Particle Physics Seriously: A Critique of the Algebraic Approach to Quantum Field Theory. Studies in History and Philosophy of Science Part B 42 (2):116-125.
    I argue against the currently prevalent view that algebraic quantum field theory (AQFT) is the correct framework for philosophy of quantum field theory and that “conventional” quantum field theory (CQFT), of the sort used in mainstream particle physics, is not suitable for foundational study. In doing so, I defend that position that AQFT and CQFT should be understood as rival programs to resolve the mathematical and physical pathologies of renormalization theory, and that CQFT has succeeded in this task and AQFT (...)
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  41.  97
    David Wallace & Christopher Gordon Timpson (2010). Quantum Mechanics on Spacetime I: Spacetime State Realism. British Journal for the Philosophy of Science 61 (4):697-727.
    What ontology does realism about the quantum state suggest? The main extant view in contemporary philosophy of physics is wave-function realism . We elaborate the sense in which wave-function realism does provide an ontological picture, and defend it from certain objections that have been raised against it. However, there are good reasons to be dissatisfied with wave-function realism, as we go on to elaborate. This motivates the development of an opposing picture: what we call spacetime state realism , a view (...)
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  42. David Wallace (2006). Epistemology Quantized: Circumstances in Which We Should Come to Believe in the Everett Interpretation. British Journal for the Philosophy of Science 57 (4):655-689.
    I consider exactly what is involved in a solution to the probability problem of the Everett interpretation, in the light of recent work on applying considerations from decision theory to that problem. I suggest an overall framework for understanding probability in a physical theory, and conclude that this framework, when applied to the Everett interpretation, yields the result that that interpretation satisfactorily solves the measurement problem. Introduction What is probability? 2.1 Objective probability and the Principal Principle 2.2 Three ways of (...)
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  43.  74
    David Wallace (2006). In Defence of Naiveté: The Conceptual Status of Lagrangian Quantum Field Theory. Synthese 151 (1):33 - 80.
    I analyse the conceptual and mathematical foundations of Lagrangian quantum field theory (QFT) (that is, the ‘naive’ (QFT) used in mainstream physics, as opposed to algebraic quantum field theory). The objective is to see whether Lagrangian (QFT) has a sufficiently firm conceptual and mathematical basis to be a legitimate object of foundational study, or whether it is too ill-defined. The analysis covers renormalisation and infinities, inequivalent representations, and the concept of localised states; the conclusion is that Lagrangian QFT (at least (...)
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  44. David Wallace (2007). Quantum Probability From Subjective Likelihood: Improving on Deutsch's Proof of the Probability Rule. Studies in History and Philosophy of Science Part B 38 (2):311-332.
    I present a proof of the quantum probability rule from decision-theoretic assumptions, in the context of the Everett interpretation. The basic ideas behind the proof are those presented in Deutsch's recent proof of the probability rule, but the proof is simpler and proceeds from weaker decision-theoretic assumptions. This makes it easier to discuss the conceptual ideas involved in the proof, and to show that they are defensible.
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  45. R. Jay Wallace (2001). Normativity, Commitment, and Instrumental Reason. Philosophers' Imprint 1 (4):1-26.
    This paper addresses some connections between conceptions of the will and the theory of practical reason. The first two sections argue against the idea that volitional commitments should be understood along the lines of endorsement of normative principles. A normative account of volition cannot make sense of akrasia, and it obscures an important difference between belief and intention. Sections three and four draw on the non-normative conception of the will in an account of instrumental rationality. The central problem is to (...)
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  46. Nelarine Cornelius, Mathew Todres, Shaheena Janjuha-Jivraj, Adrian Woods & James Wallace (2008). Corporate Social Responsibility and the Social Enterprise. Journal of Business Ethics 81 (2):355 - 370.
    In this article, we contend that due to their size and emphasis upon addressing external social concerns, the corporate relationship between social enterprises, social awareness and action is more complex than whether or not these organisations engage in corporate social responsibility (CSR). This includes organisations that place less emphasis on CSR as well as other organisations that may be very proficient in CSR initiatives, but are less successful in recording practices. In this context, we identify a number of internal CSR (...)
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  47. Simon Saunders & D. Wallace (2008). Branching and Uncertainty. British Journal for the Philosophy of Science 59 (3):293-305.
    Following Lewis, it is widely held that branching worlds differ in important ways from diverging worlds. There is, however, a simple and natural semantics under which ordinary sentences uttered in branching worlds have much the same truth values as they conventionally have in diverging worlds. Under this semantics, whether branching or diverging, speakers cannot say in advance which branch or world is theirs. They are uncertain as to the outcome. This same semantics ensures the truth of utterances typically made about (...)
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  48. David Wallace, Implications of Quantum Theory in the Foundations of Statistical Mechanics.
    An investigation is made into how the foundations of statistical mechanics are affected once we treat classical mechanics as an approximation to quantum mechanics in certain domains rather than as a theory in its own right; this is necessary if we are to understand statistical-mechanical systems in our own world. Relevant structural and dynamical differences are identified between classical and quantum mechanics (partly through analysis of technical work on quantum chaos by other authors). These imply that quantum mechanics significantly affects (...)
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  49. R. Jay Wallace (2007). Ressentiment, Value, and Self-Vindication : Making Sense of Nietzsche's Slave Revolt. In Brian Leiter & Neil Sinhababu (eds.), Nietzsche and Morality. Oxford University Press 110--137.
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  50. R. Jay Wallace (2010). Hypocrisy, Moral Address, and the Equal Standing of Persons. Philosophy and Public Affairs 38 (4):307-341.
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