Search results for 'William E. Stempsey' (try it on Scholar)

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  1. William E. Stempsey (1999). Disease and Diagnosis Value-Dependent Realism / by William E. Stempsey.
     
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  2. G. E. G. E. (1961). L'averroismo di Neal W. Gilbert e di William F. Edwards. Giornale Critico Della Filosofia Italiana 15:539.
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  3. William E. Stempsey (2015). Hope for Health and Health Care. Medicine, Health Care and Philosophy 18 (1):41-49.
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  4.  7
    William E. Stempsey (2012). Bioethics Needs Religion. American Journal of Bioethics 12 (12):17-18.
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  5. William E. Stempsey (2000). Disease and Diagnosis Value-Dependent Realism.
     
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  6.  74
    William E. Stempsey (2009). Clinical Reasoning: New Challenges. Theoretical Medicine and Bioethics 30 (3):173-179.
    This article is an introduction to a special issue of Theoretical Medicine and Bioethics on clinical reasoning. Clinical reasoning encompasses the gamut of thinking about clinical medical practice—the evaluation and management of patients’ medical problems. Theories of clinical reasoning may be normative or descriptive; that is, they may offer recommendations on how clinicians ought to think or they may simply attempt to describe how clinicians actually do think. This article briefly surveys these approaches in order to show the complexity of (...)
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  7.  84
    William E. Stempsey (2000). A Pathological View of Disease. Theoretical Medicine and Bioethics 21 (4):321-330.
    This paper is a response to Christopher Boorse's recent defense of hisBiostatistical Theory (BST) of health and disease. Boorse maintains that hisconcept of theoretical health and disease reflects the ``consideredusage of pathologists.'' I argue that pathologists do not use ``disease'' inthe purely theoretical way that is required by the BST. Pathology does notdraw a sharp distinction between theoretical and practical aspects ofmedicine. Pathology does not even need a theoretical concept of disease. Itsfocus is not theoretical, but practical; pathology's goal is (...)
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  8.  5
    William E. Stempsey (2010). The Role of Religion in the Debate About Physician-Assisted Dying. Medicine, Health Care and Philosophy 13 (4):383-387.
    This paper explores the role of religious belief in public debate about physician-assisted dying and argues that the role is essential because any discussion about the way we die raises the deepest questions about the meaning of human life and death. For religious people, such questions are essentially religious ones, even when the religious elements are framed in secular political or philosophical language. The paper begins by reviewing some of the empirical data about religious belief and practice in the United (...)
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  9.  57
    William E. Stempsey (2006). Emerging Medical Technologies and Emerging Conceptions of Health. Theoretical Medicine and Bioethics 27 (3):227-243.
    Using ideas gleaned from the philosophy of technology of Martin Heidegger and Hans Jonas and the philosophy of health of Georges Canguilhem, I argue that one of the characteristics of emerging medical technologies is that these technologies lead to new conceptions of health. When technologies enable the body to respond to more and more challenges of disease, we thus establish new norms of health. Given the continued development of successful technologies, we come to expect more and more that our bodies (...)
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  10.  4
    William E. Stempsey (2006). The Geneticization of Diagnostics. Medicine, Health Care and Philosophy 9 (2):193-200.
    “Geneticization” is a term used to describe the ways in which the science of genetics is influencing society at large and medicine in particular; it has important implications for the process of diagnostics. Because genetic diagnostics produces knowledge about genetic disease and predisposition to disease, it is essentially influenced by these innovations in the disease concept. In this paper, I argue that genetic diagnostics presents new ethical challenges not because the diagnostic process or method in genetic diagnostics is ethically different (...)
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  11.  14
    William E. Stempsey (2005). The Philosophy of Medicine: Development of a Discipline. [REVIEW] Medicine, Health Care and Philosophy 7 (3):243-251.
    This paper is a criticalexamination of the development of thephilosophy of medicine as a discipline. Ithighlights two major themes in the contemporarydebate about the philosophy of medicine: thescope of the discipline and the relation of thediscipline to its cognate disciplines. A broadview of the philosophy of medicine is defendedand the philosophy of medicine is seen as aphilosophical sub-discipline. These viewsdepend in important ways on three factors: ageneral metaphysical world view, particularunderstandings of the cognate disciplines, andthe perspective from which one asks (...)
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  12.  13
    William E. Stempsey (1999). The Quarantine of Philosophy in Medical Education: Why Teaching the Humanities May Not Produce Humane Physicians. Medicine, Health Care and Philosophy 2 (1):3-9.
    Patients increasingly see physicians not as humane caregivers but as unfeeling technicians. The study of philosophy in medical school has been proposed to foster critical thinking about one's assumptions, perspectives and biases, encourage greater tolerance toward the ideas of others, and cultivate empathy. I suggest that the study of ethics and philosophy by medical students has failed to produce the humane physicians we seek because of the way the subject matter is quarantined in American medical education. First, the liberal arts (...)
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  13.  4
    William E. Stempsey (2007). Medical Humanities and Philosophy: Is the Universe Expanding or Contracting? [REVIEW] Medicine, Health Care and Philosophy 10 (4):373-383.
    The question of whether the universe is expanding or contracting serves as a model for current questions facing the medical humanities. The medical humanities might aptly be described as a metamedical multiverse encompassing many separate universes of discourse, the most prominent of which is probably bioethics. Bioethics, however, is increasingly developing into a new interdisciplinary discipline, and threatens to engulf the other medical humanities, robbing them of their own distinctive contributions to metamedicine. The philosophy of medicine considered as a distinct (...)
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  14.  16
    William E. Stempsey (2004). A New Stoic: The Wise Patient. Journal of Medicine and Philosophy 29 (4):451 – 472.
    It is common to talk of wise physicians, but not so common to talk of wise patients. "Patient" is a word derived from the Latin patior - "to suffer," but also "to let be." Suffering has been the universal lot of humanity, and medicine rightly tries to relieve suffering. Medical progress, like all technological progress, leads us more and more to hope that we can control our fate. However, we do well to ask whether our attempts to control our fate (...)
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  15.  52
    William E. Stempsey (2008). Lisa A. Eckenwiler and Felicia G. Cohn (Eds.): The Ethics of Bioethics: Mapping the Moral Landscape. Theoretical Medicine and Bioethics 29 (2):121-124.
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  16.  4
    William E. Stempsey (2002). Miracles and the Limits of Medical Knowledge. Medicine, Health Care and Philosophy 5 (1):1 - 9.
    In considering whether medical miracles occur, the limits of epistemology bring us to confront our metaphysical worldview of medicine and nature in general. This raises epistemological questions of a higher order. David Hume’s understanding of miracles as violations of the laws of nature assumes that nature is completely regular, whereas doctrines such as C. S. Peirce’s "tychism" hold that there is an element of absolute chance in the workings of the universe. Process philosophy gives yet another view of the working (...)
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  17.  27
    William E. Stempsey (2001). Plato and Holistic Medicine. Medicine, Health Care and Philosophy 4 (2):201-209.
    Popular visions of holistic health and holistic medicine are not so much reactions to perceived excesses of technological medicine as they are visions of the good life itself and how to attain it. This paper attempts to clarify some of the concepts associated with holistic health and medicine. The particular vision of holistic health presented here is well exemplified in the writings of Plato. First, I examine the scientific concept of holism and argue that, while medicine is inadequately characterized by (...)
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  18.  17
    William E. Stempsey (2008). Philosophy of Medicine is What Philosophers of Medicine Do. Perspectives in Biology and Medicine 51 (3):379-391.
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  19.  4
    William E. Stempsey (2007). Medical Humanities: Introduction to the Theme. [REVIEW] Medicine, Health Care and Philosophy 10 (4):359-361.
    The Twentieth European Conference on Philosophy of Medicine and Health Care was held in Helsinki, Finland, in August 2006 and highlighted the theme “Medicine, Philosophy and the Humanities.” The four papers in this thematic section are developed from presentations made at that conference.They are the work of physicians and philosophers and present fundamentally philosophical reflections on the medical humanities. The authors show that philosophy offers both a substantial way of humanizing the theory and practice of medicine and a way to (...)
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  20. William Jones & C. E. (1863). Letters From a Tutor to His Pupils [Ed. By E.C.].
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  21.  7
    A. M. E. (1944). The Tractatus de Successivis Attributed to William Ockham. [REVIEW] Journal of Philosophy 41 (21):584-585.
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  22.  13
    M. T. E. (1891). On the Text of the Papyrus Fragment of the Phaedo Notes on Greek Manuscripts in Italian Libraries, by Thomas William Allen. London: Nutt. 1890. 3s. 6d. [REVIEW] The Classical Review 5 (08):387-.
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  23.  3
    A. R. E. (1968). Three Modernists: Alfred Loisy, George Tyrrell, William L. Sullivan. [REVIEW] Review of Metaphysics 22 (1):153-153.
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  24.  5
    W. E. (1962). The Ethics of William James. [REVIEW] Review of Metaphysics 16 (1):164-164.
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  25. William E. Connolly (2007). William E. Routledge.
    William E. Connolly’s writings have pushed the leading edge of political theory, first in North America and then in Europe as well, for more than two decades now. This book draws on his numerous influential books and articles to provide a coherent and comprehensive overview of his significant contribution to the field of political theory. The book focuses in particular on three key areas of his thinking: Democracy: his work in democratic theory - through his critical challenges to the (...)
     
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  26. William E. Connolly (2007). William E. Connolly: Democracy, Pluralism & Political Theory. Routledge.
    William E. Connolly’s writings have pushed the leading edge of political theory, first in North America and then in Europe as well, for more than two decades now. This book draws on his numerous influential books and articles to provide a coherent and comprehensive overview of his significant contribution to the field of political theory. The book focuses in particular on three key areas of his thinking: Democracy: his work in democratic theory - through his critical challenges to the (...)
     
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  27.  4
    William E. Mann (1982). Divine Simplicity: WILLIAM E. MANN. Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  28.  1
    William E. Mann (1986). Simplicity and Properties: A Reply to Morris: WILLIAM E. MANN. Religious Studies 22 (3-4):343-353.
    The doctrine of divine simplicity, the doctrine that God has no physical or metaphysical complexity whatsoever, is not a doctrine designed to induce immediate philosophical acquiescence. There are severe questions about its coherence. And even if those questions can be answered satisfactorily in favour of the doctrine, there remains the question why anyone should accept it. Thomas V. Morris raises both sorts of questions about a version of the doctrine which I have put forward. In the following pages I shall (...)
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  29.  13
    Jeffrey Cain (2009). After Utopia: Three Post-Personal Subjects Consider the Possibilities William E. Connolly (2008) Capitalism and Christianity, American Style, Durham and London: Duke University Press.Alexander García Düttmann (2007) Philosophy of Exaggeration, Trans. James Phillips, London: Continuum.Adrian Parr (2008) Deleuze and Memorial Culture: Desire, Singular Memory, and the Politics of Trauma, Edinburgh: Edinburgh University Press. [REVIEW] Deleuze Studies 3 (2):138-143.
    William E. Connolly Capitalism and Christianity, American Style, Durham and London: Duke University Press.Alexander García Düttmann Philosophy of Exaggeration, trans. James Phillips, London: Continuum.Adrian Parr Deleuze and Memorial Culture: Desire, Singular Memory, and the Politics of Trauma, Edinburgh: Edinburgh University Press.
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  30.  7
    Alexander Karolis (2012). William E. Connolly, A World of Becoming. Critical Horizons 13 (1):138 - 141.
    William E. Connolly, A World of Becoming Content Type Journal Article Category Book Review Pages 138-141 Authors Alexander C. Karolis, School of Philosophy, Research School of Social Sciences, Australian National University Journal Critical Horizons: A Journal of Philosophy & Social Theory Online ISSN 1568-5160 Print ISSN 1440-9917 Journal Volume Volume 13 Journal Issue Volume 13, Number 1 / 2012.
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  31. Samuel A. Chambers & Terrell Carver (eds.) (2008). William E. Connolly: Democracy, Pluralism and Political Theory. Routledge.
    William E. Connolly’s writings have pushed the leading edge of political theory, first in North America and then in Europe as well, for more than two decades now. This book draws on his numerous influential books and articles to provide a coherent and comprehensive overview of his significant contribution to the field of political theory. The book focuses in particular on three key areas of his thinking: Democracy: his work in democratic theory – through his critical challenges to the (...)
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  32. Alan Finlayson (ed.) (2009). Democracy and Pluralism: The Political Thought of William E. Connolly. Routledge.
    William E. Connolly’s political theory forms a distinct and influential contribution to contemporary debates about the nature and prospects of democratic life in the twenty-first century. His original conceptualisations of pluralism, naturalism, the politics of the body, religion, secularism and his daring incorporation of contemporary neurobiology into political theory and analysis, have opened new paths for intellectual enquiry. Connolly has brought an American tradition of pragmatist political thinking into fruitful conversation with the best of contemporary continental European philosophy and (...)
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  33. Alan Finlayson (ed.) (2012). Democracy and Pluralism: The Political Thought of William E. Connolly. Routledge.
    William E. Connolly’s political theory forms a distinct and influential contribution to contemporary debates about the nature and prospects of democratic life in the twenty-first century. His original conceptualisations of pluralism, naturalism, the politics of the body, religion, secularism and his daring incorporation of contemporary neurobiology into political theory and analysis, have opened new paths for intellectual enquiry. Connolly has brought an American tradition of pragmatist political thinking into fruitful conversation with the best of contemporary continental European philosophy and (...)
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  34. Alexander C. Karolis (2012). William E. Connolly, A World of Becoming (Durham, NC: Duke University Press, 2011), ISBN: 978-08223-4879, 215 Pp. US $79.95. [REVIEW] Critical Horizons 13 (1):138-141.
     
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  35.  8
    E. Christian Brugger (2014). Catholic Bioethics and the Gift of Human Life, 3rd Edition by William E. May. The National Catholic Bioethics Quarterly 14 (3):578-580.
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  36. Ruth Leys (2011). IIAffect and Intention: A Reply to William E. Connolly. Critical Inquiry 37 (4):799-805.
    William Connolly is in error when he remarks that I begin my article with a discussion of scientific accounts that reduce the emotions to a few genetically wired categories and that I suggest that the cultural theorists who are interested in affect are driven in the same reductive direction.
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  37.  3
    Steven P. Marrone (2016). Augustine’s Confessions: Philosophy in Autobiography Ed. By William E. Mann. Journal of the History of Philosophy 54 (1):159-160.
    This collection of eight essays on Augustine’s most widely read work focuses, as William Mann says in his introduction, on Augustine as a philosopher. Not every reader will agree that Augustine did indeed philosophize. Many would insist that whatever speculation Augustine engaged in, it was solely as a theologian. Yet each of the authors in this superb volume approaches Augustine in the context of the philosophy of the late Roman world, especially Neoplatonic philosophy. Their success in showing how the (...)
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  38.  6
    Lawrence E. Moran (1971). William E. Carlo 1921-1971. Proceedings and Addresses of the American Philosophical Association 45:210 - 211.
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  39.  6
    Charles E. Merriam (1939). Book Review:The Crisis of Democracy. William E. Rappard. [REVIEW] Ethics 49 (3):356-.
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  40.  1
    M. Wenman (2015). William E. Connolly: Resuming the Pluralist Tradition in American Political Science. Political Theory 43 (1):54-79.
    William Connolly has made important interventions in political theory over a period of four decades, and the past few years have seen a surge in recognition of his contribution. Those who are familiar with Connolly’s ideas will know the role that continental theorists—especially Friedrich Nietzsche, Michel Foucault, and Gilles Deleuze—have played in the development of his thought, and more recently the uses he has made of advances in the natural sciences, for example in complexity theory, in the work of (...)
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  41. Kristin E. Kvam (1994). Shorter Reviews and Notices -- Assertive Biblical Women (Contributions to Women's Studies Series, No. 128) by William E. Phipps. Interpretation 48 (3):305.
     
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  42.  4
    Daniele Fulvi (2015). «Compagni in pragmatismo»: Giovanni Papini e William James. Nóema 6.
    L’articolo si propone di analizzare il pragmatismo di Giovanni Papini, riferendolo in particolar modo al rapporto con il pensiero di William James; nello specifico, si vuole mettere in luce come il rapporto tra Papini e James sia stato tanto di gradevole collaborazione quanto di reciproche influenza ed ammirazione. Per fare ciò, verranno ripercorse le tappe dello sviluppo della teoria pragmatista di Papini, evidenziandone sia il legame con la speculazione jamesiana sia l’originalità e rilevanza teoretica, in grado di affermarsi anche (...)
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  43.  98
    Richard Bellamy (1990). Reviews : William E. Connolly, Politics and Ambiguity, Madison, Wisc.: University of Wisconsin Press, 1987, £23.75, Xii + 168 Pp. William E. Connolly, Political Theory and Modernity, Oxford: Basil Blackwell, 1988, £22.50, Xi + 196 Pp. [REVIEW] History of the Human Sciences 3 (1):141-144.
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  44. Jonathan Brookes (2009). Review: William E. Connolly, Pluralism (Duke University Press, 2005). [REVIEW] Thesis Eleven 99 (1):127-131.
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  45.  13
    Mark Anthony Wenman (2008). Agonism, Pluralism, and Contemporary Capitalism: An Interview with William E. Connolly. Contemporary Political Theory 7 (2):200-219.
  46.  8
    Austin J. Holgard (2015). Contra Craniotomy: A Defense of William E. May’s Original Position. The National Catholic Bioethics Quarterly 15 (4):675-686.
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  47.  8
    Rev Basil Cole (2003). May, William E. An Introduction to Moral Theology. 2d Ed. The National Catholic Bioethics Quarterly 3 (4):859-860.
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  48.  6
    Nicanor Pier Giorgio Austriaco (2001). May, William E. Catholic Bioethics and the Gift of Human Life. The National Catholic Bioethics Quarterly 1 (1):113-114.
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  49.  35
    Frederick R. Davis (1997). William E. Davis, Jr., and Jerome A. Jackson, Eds., Contributions to the History of North American Ornithology. Journal of the History of Biology 30 (3):488-489.
  50.  7
    Jonathan Wolff (2008). Agonism, Pluralism, and Contemporary Capitalism: An Interview with William E. Connolly. Contemporary Political Theory 7 (2):200-219.
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