Search results for 'Witnesses' (try it on Scholar)

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  1. Corneliu Pintilescu & Andrada Fatu-Tutoveanu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 10 (30):102-126.score: 24.0
    This study aims at chronicling current aspects and transformations in the relationship between the Jehovah's Witnesses religious minority and the Romanian state (1989-2010), focusing on this religious group's changing official status. Considering both previous contributions and debates on the relations between state and religion, and the distinction between the concepts of denomination versus sect, the present work analyzes the key issues of the long-lasting conflict between the state and this particular religious minority, as well as the factors influencing these (...)
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  2. Timothy McGrew & Lydia McGrew (2012). The Reliability of Witnesses and Testimony to the Miraculous. In Jake Chandler Victoria S. Harrison (ed.), Probability in the Philosophy of Religion. Oxford.score: 22.0
    The formal representation of the strength of witness testimony has been historically tied to a formula — proposed by Condorcet — that uses a factor representing the reliability of an individual witness. This approach encourages a false dilemma between hyper-scepticism about testimony, especially to extraordinary events such as miracles, and an overly sanguine estimate of reliability based on insufficiently detailed evidence. Because Condorcet’s formula does not have the resources for representing numerous epistemically relevant details in the unique situation in which (...)
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  3. Jehovah'S. Witnesses (1997). M. Gene Smalley. Bioethics Yearbook: Volume 5-Theological Developments in Bioethics: 1992-1994 5:259.score: 20.0
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  4. James van Cleve (2011). Can Coherence Generate Warrant Ex Nihilo? Probability and the Logic of Concurring Witnesses. Philosophy and Phenomenological Research 82 (2):337-380.score: 18.0
    Most foundationalists allow that relations of coherence among antecedently justified beliefs can enhance their overall level of justification or warrant. In light of this, some coherentists ask the following question: if coherence can elevate the epistemic status of a set of beliefs, what prevents it from generating warrant entirely on its own? Why do we need the foundationalist’s basic beliefs? I address that question here, drawing lessons from an instructive series of attempts to reconstruct within the probability calculus the classical (...)
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  5. G. L. Bock (2012). Jehovah's Witnesses and Autonomy: Honouring the Refusal of Blood Transfusions. Journal of Medical Ethics 38 (11):652-656.score: 18.0
    This paper explores the scriptural and theological reasons given by Jehovah's Witnesses (JWs) to refuse blood transfusions. Julian Savulescu and Richard W Momeyer argue that informed consent should be based on rational beliefs and that the refusal of blood transfusions by JWs is irrational, but after examining the reasons given by JWs, I challenge the claim that JW beliefs are irrational. I also question whether we should give up the traditional notion of informed consent.
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  6. Jeffrey E. Pfeifer & John C. Brigham (1993). Ethical Concerns of Nonclinical Forensic Witnesses and Consultants. Ethics and Behavior 3 (3 & 4):329 – 343.score: 18.0
    Current research suggests that nonclinical forensic psychologists[sup1] are appearing increasingly more often in the legal arena. We argue that many of the ethical dilemmas that face these psychologists differ from those encountered by clinical forensic psychologists. To test the accuracy of this assertion, 37 nonclinical forensic psychologists were surveyed to identify some of the ethical issues and dilemmas they have encountered while engaging in expert testimony or pretrial consulting. Respondents were asked also about how they have resolved these ethical issues (...)
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  7. Itamar Pitowsky, Random Witnesses and the Classical Character of Macroscopic Objects.score: 18.0
    Why don't we see large macroscopic objects in entangled states? Even if the particles composing the object were all entangled and insulated from the environment, we shall still find it almost always impossible to observe the superposition. The reason is that as the number of particles n grows, we need an ever more careful preparation, and an ever more carefully designed experiment, in order to recognize the entangled character of the state of the object. An observable W that distinguishes all (...)
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  8. O. Muramoto (1999). Bioethics of the Refusal of Blood by Jehovah's Witnesses: Part 3. A Proposal for a Don't-Ask-Don't-Tell Policy. Journal of Medical Ethics 25 (6):463-468.score: 18.0
    Of growing concern over Jehovah's Witnesses' (JWs) refusal of blood is the intrusion of the religious organisation into its members' personal decision making about medical care. The organisation currently may apply severe religious sanctions to JWs who opt for certain forms of blood-based treatment. While the doctrine may be maintained as the unchangeable "law of God", the autonomy of individual JW patients could still be protected by the organisation modifying its current policy so that it strictly adheres to the (...)
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  9. D. T. Ridley (1999). Jehovah's Witnesses' Refusal of Blood: Obedience to Scripture and Religious Conscience. Journal of Medical Ethics 25 (6):469-472.score: 18.0
    Jehovah's Witnesses are students of the Bible. They refuse transfusions out of obedience to the scriptural directive to abstain and keep from blood. Dr Muramoto disagrees with the Witnesses' religious beliefs in this regard. Despite this basic disagreement over the meaning of Biblical texts, Muramoto flouts the religious basis for the Witnesses' position. His proposed policy change about accepting transfusions in private not only conflicts with the Witnesses' fundamental beliefs but it promotes hypocrisy. In addition, Muramoto's (...)
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  10. James van Cleve (2011). Can Coherence Generate Warrant "Ex Nihilo"? Probability and the Logic of Concurring Witnesses. Philosophy and Phenomenological Research 82 (2):337 - 380.score: 18.0
    Most foundationalists allow that relations of coherence among antecedently justified beliefs can enhance their overall level of justification or warrant. In light of this, some coherentists ask the following question: if coherence can elevate the epistemic status of a set of beliefs, what prevents it from generating warrant entirely on its own? Why do we need the foundationalist's basic beliefs? I address that question here, drawing lessons from an instructive series of attempts to reconstruct within the probability calculus the classical (...)
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  11. Jorge Hernández-Arriaga, Carlos Aldana-Valenzuela & Kenneth V. Iserson (2001). Jehovah's Witnesses and Medical Practice in Mexico: Religious Freedom, Parens Patriae, and the Right to Life. Cambridge Quarterly of Healthcare Ethics 10 (1):47-52.score: 18.0
    The influx of new groups into society, such as recently established religious groups whose practices differ from societal norms, may disturb relatively stable communities. This instability is exacerbated if these practices contravene long-held fundamental societal tenets, such as the protection of children. This situation now exists in Mexico, where the country's traditional Catholic and secular values clash with those of a religion introduced from the United States, Jehovah's Witnesses. The focal point for these clashes, as it has been elsewhere, (...)
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  12. P. J. Kearney (1978). Leukaemia in Children of Jehovah's Witnesses: Issues and Priorities in a Conflict of Care. Journal of Medical Ethics 4 (1):32-35.score: 18.0
    Throughout this paper PJ Kearney attempts to balance the risks and benefits of different approaches in paediatric oncology. Decisions have to be considered both in the short and the long term. Where religious beliefs, such as those held by Jehovah's Witnesses in relation to blood transfusions, conflict with normal medical practice the decision is often removed from the doctor, parents or patient to the courts. This sort of solution can be counter-productive, especially as good health care and subsequent recovery (...)
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  13. O. Muramoto (1998). Bioethics of the Refusal of Blood by Jehovah's Witnesses: Part 2. A Novel Approach Based on Rational Non-Interventional Paternalism. Journal of Medical Ethics 24 (5):295-301.score: 18.0
    Most physicians dealing with Jehovah's Witnesses (JWs) who refuse blood-based treatment are uncertain as to any obligation to educate patients where it concerns the JW blood doctrine itself. They often feel they must unquestioningly comply when demands are framed as religiously based. Recent discussion by dissidents and reformers of morally questionable policies by the JW organisation raise ethical dilemmas about "passive" support of this doctrine by some concerned physicians. In this paper, Part 2, I propose that physicians discuss the (...)
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  14. O. Muramoto (1998). Bioethics of the Refusal of Blood by Jehovah's Witnesses: Part 1. Should Bioethical Deliberation Consider Dissidents' Views? Journal of Medical Ethics 24 (4):223-230.score: 18.0
    Jehovah's Witnesses' (JWs) refusal of blood transfusions has recently gained support in the medical community because of the growing popularity of "no-blood" treatment. Many physicians, particularly so-called "sympathetic doctors", are establishing a close relationship with this religious organization. On the other hand, it is little known that this blood doctrine is being strongly criticized by reform-minded current and former JWs who have expressed conscientious dissent from the organization. Their arguments reveal religious practices that conflict with many physicians' moral standards. (...)
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  15. Pheme Perkins (1992). “I Have Seen the Lord” (John 20:18) Women Witnesses to the Resurrection. Interpretation 46 (1):31-41.score: 18.0
    If one goes to the fountainhead of the Gospel accounts concerning women as witnesses to Christ's resurrection, one has good reason to posit the following: (a) that women were the first to hear the Easter message; (b) that women, in gathering Jesus' disciples together again, played a crucial role in the founding of the earliest Christian community; and (c) that Mary Magdalene deserves a place in the creedal formulas that cite the names of those to whom the risen Christ (...)
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  16. Vladimir Petrovic (2007). Social Scientists as Expert Witnesses in The Hague Tribunal and Elsewhere. Filozofija I Društvo 18 (3):103-116.score: 17.0
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  17. Martin Kavka (2012). Pierre Bouretz, Witnesses for the Future: Philosophy and Messianism. Translated by Michael B. Smith. [REVIEW] International Journal for Philosophy of Religion 71 (1):93-96.score: 15.0
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  18. Sophia Vasalou (2007). Boethius, Averroes, and Abu Al-Barakat Al-Bagdadı, Witnesses to Themistius's Works on Aristotle's Topics Ahmad Hasnawi Aristotle's Topics, and Especially, as Far as the Subject of This Study is Concerned, Their Central Books (II-VII), Played a Role of Central Importance. Arabic Sciences and Philosophy 17:199-202.score: 15.0
  19. J. R. Spencer (2002). A Point of Contention: The Scriptural Basis for the Jehovah's Witnesses' Refusal of Blood Transfusions. Christian Bioethics 8 (1):63-90.score: 15.0
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  20. R. Singelenberg (2001). Jehovah's Witnesses-the Blood Transfusion Taboo. Journal of Medical Ethics 27 (2):138-138.score: 15.0
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  21. L. Elder (2000). Why Some Jehovah's Witnesses Accept Blood and Conscientiously Reject Official Watchtower Society Blood Policy. Journal of Medical Ethics 26 (5):375-380.score: 15.0
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  22. R. Gillon (2000). Refusal of Potentially Life-Saving Blood Transfusions by Jehovah's Witnesses: Should Doctors Explain That Not All JWs Think It's Religiously Required? Journal of Medical Ethics 26 (5):299-301.score: 15.0
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  23. Joshua C. Gregory (1922). Three Witnesses Against Behaviourism. Philosophical Review 31 (6):581-592.score: 15.0
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  24. P. Wade (2001). Treatment of Patients Who Are Jehovah's Witnesses. Journal of Medical Ethics 27 (2):137-a-138.score: 15.0
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  25. Silvia De Renzi (2002). Witnesses of the Body: Medico-Legal Cases in Seventeenth-Century Rome. Studies in History and Philosophy of Science Part A 33 (2):219-242.score: 15.0
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  26. K. A. Bramstedt (2006). Transfusion Contracts for Jehovah's Witnesses Receiving Organ Transplants: Ethical Necessity or Coercive Pact? Journal of Medical Ethics 32 (4):193-195.score: 15.0
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  27. Joelyn Knopf Levy (1999). Jehovah's Witnesses, Pregnancy, and Blood Transfusions: A Paradigm for the Autonomy Rights of All Pregnant Women. Journal of Law, Medicine and Ethics 27 (2):171-189.score: 15.0
  28. [deleted]Marilena Kyriakidou, Mark Blades & Dan Carroll (2014). Inconsistent Findings for the Eyes Closed Effect in Children: The Implications for Interviewing Child Witnesses. Frontiers in Psychology 5.score: 15.0
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  29. D. Malyon (1998). Transfusion-Free Treatment of Jehovah's Witnesses: Respecting the Autonomous Patient's Rights. Journal of Medical Ethics 24 (5):302-307.score: 15.0
  30. William Dembski, Rebuttal to Reports by Opposing Expert Witnesses.score: 15.0
    2.1 The Myth of Religious Neutrality ………………..………..………………… 2 2.2 ID and Creationism …………………………………………………………… 7 2.3 Methodological Materialism ……………………………….………………… 9 2.4 ID’s Contribution to Science ……………………………..………………… 13 3 Robert Pennock ………………...…..………………………….……..…………….. 17 4 John Haught ………………………………………………….……..…..………….. 23 5 Kevin Padian …………………………………………………..…….…..………….. 27 6 Kenneth Miller …………...……………………………………………..………….. 34..
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  31. Angélica R. Ángeles-llerenas, Veronika Wirtz & César Francisco Lara-álvarez (2009). The Role and Responsibilities of Witnesses in the Informed Consent Process. Developing World Bioethics 9 (1):18-25.score: 15.0
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  32. Philip Patterson (1997). From the Classroom to the Courtroom: Ethics Professors as Expert Witnesses. Journal of Mass Media Ethics 12 (2):96 – 100.score: 15.0
    Professors of media ethics are open in a unique position to help a plaint i f i n a libel trial, and under certain circumstances they may even have a moral duty to do so. But the decision to testifyfor a plaintlfcomes with certain problems built i n for professors who depend on local media outlets for student practicum experiences and employment ofgraduates. In the end, professors who decide to testify both for and against the media depending on the facts (...)
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  33. Terrence F. Ackerman (1980). The Limits of Beneficence: Jehovah's Witnesses & Childhood Cancer. Hastings Center Report 10 (4):13-18.score: 15.0
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  34. Mark Brennan (1994). The Battle for Credibility-Themes in the Cross Examination of Child Victim Witnesses. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 7 (1):51-73.score: 15.0
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  35. Stratford Caldecott (1999). All Saints: Daily Reflections on Saints, Prophets, and Witnesses for Our Time, by Robert Ellsberg. The Chesterton Review 25 (4):524-526.score: 15.0
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  36. Penelope Deutscher (2000). It is with No Small Fascination That One Witnesses a Parallel Debate Between 155. In Dorothea Olkowski (ed.), Resistance, Flight, Creation: Feminist Enactments of French Philosophy. Cornell University Press. 155.score: 15.0
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  37. Jan Eys (1981). Childhood Cancer & Jehovah's Witnesses: Doctors & the Courts. Hastings Center Report 11 (2):45-46.score: 15.0
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  38. Ghita Holmström-Hintikka (1995). Expert Witnesses in Legal Argumentation. Argumentation 9 (3):489-502.score: 15.0
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  39. Christian Laes (2011). Silent Witnesses: Deaf-Mutes in Graeco-Roman Antiquity. Classical World 104 (4):451-473.score: 15.0
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  40. Iddo Porat (2007). On the Jehovah's Witnesses Cases, Balancing Tests, and Three Kinds of Multicultural Claims. Law and Ethics of Human Rights 1 (1):429-450.score: 15.0
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  41. Medi Ann Volpe (2008). The Trial of the Witnesses: The Rise and Decline of Postliberal Theology – By Paul J. DeHart. Modern Theology 24 (3):525-528.score: 15.0
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  42. Matthias Baaz (2005). Controlling Witnesses. Annals of Pure and Applied Logic 136 (1-2):22-29.score: 15.0
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  43. Karen Bauer (2010). Debates on Women's Status as Judges and Witnesses in Post-Formative Islamic Law. Journal of the American Oriental Society 130 (1):1-21.score: 15.0
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  44. Ray H. Bixler (1991). Multiple Causes, Eye Witnesses and Imaginative Fertility. Behavioral and Brain Sciences 14 (2):265-266.score: 15.0
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  45. Ronald A. Carson (forthcoming). Amidst Children and Witnesses: Reflections on Death. Humanitas.score: 15.0
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  46. H. M. Descombes (2001). Jehovah's Witnesses and Blood Transfusions. Journal of Medical Ethics 27 (5):355.score: 15.0
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  47. Hans-Jürgen Eitner (1991). Germans in World War II. Contemporary Witnesses Speak. Philosophy and History 24 (1/2):111-111.score: 15.0
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  48. Jonathan Harris (2012). Review Howard-Johnston, Witnesses to a World Crisis: Historians and Histories of the Middle East in the Seventh Century. Oxford: Oxford University Press, 2010. Pp. Xvi, 587; Plates and Maps. $199. ISBN: 9780199208593. [REVIEW] Speculum 87 (3):881-882.score: 15.0
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  49. Ghita Holmstr�M.-Hintikka (1995). Expert Witnesses in Legal Argumentation. Argumentation 9 (3):489-502.score: 15.0
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  50. Merlin Hoops (forthcoming). Book Review: An Introduction to the New Testament: Witnesses to God's New Work. [REVIEW] Interpretation 63 (1):93-94.score: 15.0
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