Search results for 'Yohanna Barth-Rogers' (try it on Scholar)

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  1. Eugene F. Rogers (1998). Supplementing Barth on Jews and Gender: Identifying God by Anagogy and the Spirit. Modern Theology 14 (1):43-81.
    Karl Barth leaves room by his own principles for further, even different thinking about Jews and gender than he records in the Dogmatics. Now that Marquardt, Klappert, Sonderegger, Soulen, and others have offered sympathetic critiques from a generally Barthian point of view, and Eberhard Busch has exhaustively laid to rest any biographical questions of Barth’s relation to the Jewish people in his 1996 book, Unter dem Bogen des einen Bundes: Karl Barth und die Juden 1933–1945, the way lies open to (...)
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  2. Eugene F. Rogers (1996). Thomas and Barth in Convergence on Romans 1? Modern Theology 12 (1):57-84.
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  3. Eugene F. Rogers (2003). The Mystery of the Spirit in Three Traditions: Calvin, Rahner, Florensky Or, You Keep Wondering Where the Spirit Went. Modern Theology 19 (2):243-260.
    Nineteenth‐ and twentieth‐century North Atlantic theology has seen a succession of Trinitarian revivals. Some observers take as an index of a theologian's success whether he or she has much interesting to say about the Holy Spirit, and some, including Robert Jenson, have also noted a tendency to announce the Spirit and talk about the Son. While Rogers shares that concern, he qualifies the characterization to note that authors in three traditions sometimes admit the charge and demur, claiming that is how (...)
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  4. Martha E. Rogers, Violet M. Malinski, Elizabeth Ann Manhart Barrett & John R. Phillips (1994). Martha E. Rogers Her Life and Her Work. Monograph Collection (Matt - Pseudo).
     
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  5.  4
    James L. Barth (1985). Egyptian Social Studies Teachers' Responses To The Barth/Shermis Social Studies Preference Scale. Journal of Social Studies Research 9 (2):15-25.
  6. Martin Buber, Carl R. Rogers, Rob Anderson & Kenneth N. Cissna (1997). The Martin Buber-Carl Rogers Dialogue a New Transcript with Commentary. Monograph Collection (Matt - Pseudo).
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  7.  4
    G. A. J. Rogers (1978). The Empiricism of Locke and Newton: G. A. J. Rogers. Royal Institute of Philosophy Supplement 12:1-30.
    The relationship between John Locke and Isaac Newton, his co-founder of, in the apt phrase of one recent writer, ‘the Moderate Enlightenment’ of the eighteenth century, has many dimensions. There is their friendship, which began only after each had written his major work, and which had its stormy interlude. There is the difficult question of their mutual impact. In what ways did each draw intellectually on the other? That there was some debt of each to the other is almost certain, (...)
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  8. Hans Barth (1946). Natur Und Geist Fritz Medicus Zum Siebzigsten Geburtstag, 23. April. 1946 / [Hrsg. Von Hans Barth Und Walter Rüegg]. Mit Portraitskizze von Cuno Amiet. [REVIEW] E. Rentsch.
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  9. Heinrich Barth & Gerhard Huber (1960). Philosophie Und Christliche Existenz Festschrift Für Heinrich Barth Zum 70. Geburtstag Am 3. Februar 1960. Helbing & Lichtenhahn.
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  10. Karl Barth & Martin Rumscheidt (1986). The Way of Theology in Karl Barth Essays and Comments. Monograph Collection (Matt - Pseudo).
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  11. J. W. F. Rogers (1883). Grammar and Logic in the Nineteenth Century as Seen in a Syntactical Analysis of the English Language / by J.W.F. Rogers. [REVIEW] Trübner and Co. George Robertson.
     
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  12. Heinrich Barth, Günther Hauff, Hans Rudolf Schweizer & Armin Wildermuth (1990). In Erscheinung Treten Heinrich Barths Philosophie des Ästhetischen.
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  13.  63
    Yohanna Barth-Rogers & Alan Jotkowitz (2009). Executive Autonomy, Multiculturalism and Traditional Medical Ethics. American Journal of Bioethics 9 (2):39 – 40.
  14.  45
    Tom Sorell & G. A. J. Rogers (eds.) (2005). Analytic Philosophy and History of Philosophy. Oxford University Press.
    Philosophy written in English is overwhelmingly analytic philosophy, and the techniques and predilections of analytic philosophy are not only unhistorical but anti-historical, and hostile to textual commentary. Analytic usually aspires to a very high degree of clarity and precision of formulation and argument, and it often seeks to be informed by, and consistent with, current natural science. In an earlier era, analytic philosophy aimed at agreement with ordinary linguistic intuitions or common sense beliefs, or both. All of these aspects of (...)
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  15.  20
    Katherine Rogers (2008). Tibetan Logic. Snow Lion Publications.
    Rogers takes up each of the manual's topics in turn, providing explanation and commentary, and investigates the role of reasoning in the Ge-luk-pa system of ...
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  16.  6
    G. A. J. Rogers (2004). Hobbes, Sovereignty and Consent. Rivista di Storia Della Filosofia 1.
    John Rogers explores the concepts of recognition, command and authority and tests their validity in several cases presented by Hobbes, ranging from parental authority to the omnipotence of God. The general thesis he defends is that, for Hobbes, autonomy always goes hand in hand with the possession of power. Even for the individuals in a civil society, there is no autonomy but in a condition of empowerment. But, at the same time, the strength of the laws of nature rests in (...)
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  17.  3
    Friederike Barth (2011). Die Wirklichkeit des Guten: Dietrich Bonhoeffers "Ethik" Und Ihr Philosophischer Hintergrund. Mohr Siebeck.
    Besonderes Augenmerk richtet Friederike Barth dabei auf den philosophischen Hintergrund dieses Werks, da die in derEthikentworfene ethische Theologie Bonhoeffers auf einem zumeist unausgewiesenen, differenzierten Rezeptions- und ...
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  18.  7
    Christian Barth (2010). Objectivity and the Language-Dependence of Thought: A Transcendental Defence of Universal Lingualism. Routledge.
    Does thought depend on language? Primarily as a consequence of the cognitive turn in empirical disciplines like psychology and ethology, many current empirical researchers and empirically minded philosophers tend to answer this question in the negative. This book rejects this mainstream view and develops a philosophical argument in favor of a universal dependence of language on thought. In doing so, it comprises insights of two primary representatives of 20 th century and contemporary philosophy, namely Donald Davidson and Robert Brandom. Barth (...)
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  19. Christian Barth (2015). Objectivity and the Language-Dependence of Thought: A Transcendental Defence of Universal Lingualism. Routledge.
    Does thought depend on language? Primarily as a consequence of the cognitive turn in empirical disciplines like psychology and ethology, many current empirical researchers and empirically minded philosophers tend to answer this question in the negative. This book rejects this mainstream view and develops a philosophical argument in favor of a universal dependence of language on thought. In doing so, it comprises insights of two primary representatives of 20 th century and contemporary philosophy, namely Donald Davidson and Robert Brandom. Barth (...)
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  20.  3
    Christian Barth (2014). Objectivity and the Language-Dependence of Thought: A Transcendental Defence of Universal Lingualism. Routledge.
    Does thought depend on language? Primarily as a consequence of the cognitive turn in empirical disciplines like psychology and ethology, many current empirical researchers and empirically minded philosophers tend to answer this question in the negative. This book rejects this mainstream view and develops a philosophical argument in favor of a universal dependence of language on thought. In doing so, it comprises insights of two primary representatives of 20 th century and contemporary philosophy, namely Donald Davidson and Robert Brandom. Barth (...)
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  21. Christian Barth (2010). Objectivity and the Language-Dependence of Thought: A Transcendental Defence of Universal Lingualism. Routledge.
    Does thought depend on language? Primarily as a consequence of the cognitive turn in empirical disciplines like psychology and ethology, many current empirical researchers and empirically minded philosophers tend to answer this question in the negative. This book rejects this mainstream view and develops a philosophical argument in favor of a universal dependence of language on thought. In doing so, it comprises insights of two primary representatives of 20 th century and contemporary philosophy, namely Donald Davidson and Robert Brandom. Barth (...)
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  22. Katherin A. Rogers (2015). Freedom and Self Creation: Anselmian Libertarianism. Oxford University Press Uk.
    Katherin A. Rogers presents a new theory of free will, based on the thought of Anselm of Canterbury. We did not originally produce ourselves. Yet, according to Anselm, we can engage in self-creation, freely and responsibly forming our characters by choosing 'from ourselves' between open options. Anselm introduces a new, agent-causal libertarianism which is parsimonious in that, unlike other agent-causal theories, it does not appeal to any unique and mysterious powers to explain how the free agent chooses. After setting out (...)
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  23. William E. Rogers (2006). Interpreting Interpretation: Textual Hermeneutics as an Ascetic Discipline. Penn State University Press.
    In _Interpreting Interpretation_, William E. Rogers searches for a model for literary education. This model should avoid both of two undesirable alternatives. First, it should not destroy any notion of discipline in the traditional sense, terminating in the stance of Rorty's "liberal ironist." Second, it should not regard literary education as an attempt to cause students to ingest a pre-determined mix of facts and cultural values, terminating in the stance of E. D. Hirsch's "cultural literate." From the semiotics of C. (...)
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  24. John A. Rogers (1994). Spirituality and Liberation. Dissertation, Duquesne University
    Rogers suggests that human spirituality comprises the interplay of three foundational human dynamics: suffering, interconnecting, and valuing. The spiritual orientations that result from these clusters of dynamics are primarily integrating or disintegrating. The dominant spiritual orientation in this country has been disintegrating; and this orientation has characterized the attitude of the majority population toward African Americans since the beginning of slavery, fostering radical separation, displacing the suffering of the majority onto a minority, and defining the experience and perspectives of the (...)
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  25. Melvin L. Rogers (ed.) (2012). The Public and its Problems: An Essay in Political Inquiry. Penn State University Press.
    The revival of interest in pragmatism and its practical relevance for democracy has prompted a reconsideration of John Dewey’s political philosophy. Dewey’s _The Public and Its Problems _ constitutes his richest and most systematic meditation on the future of democracy in an age of mass communication, governmental bureaucracy, social complexity, and pluralism. Drawing on his previous writings and prefiguring his later thinking, Dewey argues for the importance of civic participation and clarifies the meaning and role of the state, the proper (...)
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  26. Melvin L. Rogers (2008). The Undiscovered Dewey: Religion, Morality, and the Ethos of Democracy. Cup.
    _The Undiscovered Dewey_ explores the profound influence of evolution and its corresponding ideas of contingency and uncertainty on John Dewey's philosophy of action, particularly its argument that inquiry proceeds from the uncertainty of human activity. Dewey separated the meaningfulness of inquiry from a larger metaphysical story concerning the certainty of human progress. He then connected this thread to the way in which our reflective capacities aid us in improving our lives. Dewey therefore launched a new understanding of the modern self (...)
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  27. Melvin L. Rogers (2012). The Undiscovered Dewey: Religion, Morality, and the Ethos of Democracy. Cup.
    _The Undiscovered Dewey_ explores the profound influence of evolution and its corresponding ideas of contingency and uncertainty on John Dewey's philosophy of action, particularly its argument that inquiry proceeds from the uncertainty of human activity. Dewey separated the meaningfulness of inquiry from a larger metaphysical story concerning the certainty of human progress. He then connected this thread to the way in which our reflective capacities aid us in improving our lives. Dewey therefore launched a new understanding of the modern self (...)
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  28.  10
    H. Rogers (1987). Theory of Recursive Functions and Effective Computability. MIT Press.
  29.  3
    Karl Barth (2004). Church Dogmatics. Edinburgh: T and T Clark.
    I. THE TASK OF DOGMATICS As a theological discipline dogmatics is the scientific self- examination of the Christian Church with respect to the content of ...
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  30.  19
    Elizabeth Spelke & Hilary Barth (2003). The Construction of Large Number Representations in Adults. Cognition 86 (3):201-221.
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  31. A. K. Rogers (1904). The Relation of the Science of Religion to the Truth of Religious Belief. Journal of Philosophy, Psychology and Scientific Methods 1 (5):113-118.
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  32.  22
    Hilary Barth, Kristen La Mont, Jennifer Lipton, Stanislas Dehaene, Nancy Kanwisher & Elizabeth Spelke (2006). Non-Symbolic Arithmetic in Adults and Young Children. Cognition 98 (3):199-222.
  33. Giorgio Vallortigara & Lesley J. Rogers (2005). Survival with an Asymmetrical Brain: Advantages and Disadvantages of Cerebral Lateralization. Behavioral and Brain Sciences 28 (4):575-589.
    Recent evidence in natural and semi-natural settings has revealed a variety of left-right perceptual asymmetries among vertebrates. These include preferential use of the left or right visual hemifield during activities such as searching for food, agonistic responses, or escape from predators in animals as different as fish, amphibians, reptiles, birds, and mammals. There are obvious disadvantages in showing such directional asymmetries because relevant stimuli may be located to the animal's left or right at random; there is no a priori association (...)
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  34. E. M. Barth (1982). From Axiom to Dialogue: A Philosophical Study of Logics and Argumentation. W. De Gruyter.
  35. Jason Rogers & Jonathan Matheson (2011). Bergmann's Dilemma: Exit Strategies for Internalists. Philosophical Studies 152 (1):55 - 80.
    Michael Bergmann claims that all versions of epistemic internalism face an irresolvable dilemma. We show that there are many plausible versions of internalism that falsify this claim. First, we demonstrate that there are versions of "weak awareness internalism" that, contra Bergmann, do not succumb to the "Subject's Perspective Objection" horn of the dilemma. Second, we show that there are versions of "strong awareness internalism" that do not fall prey to the dilemma's "vicious regress" horn. We note along the way that (...)
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  36.  90
    W. K. Rogers (1986). A Method for the Study of Human Life. Diogenes 34 (136):46-57.
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  37.  90
    J. Barth (2004). Interlude 4 Telling and Listening to Stories. Diogenes 51 (3):133-134.
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  38. A. K. Rogers (1901). The Neo-Hegelian 'Self' and Subjective Idealism. Philosophical Review 10 (2):139 - 161.
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  39. R. A. P. Rogers (1905). The Meaning of the Time-Direction. Mind 14 (53):58-73.
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  40. Dorothy G. Rogers (2004). Before "Care": Marietta Kies, Lucia Ames Mead, and Feminist Political Theory. Hypatia 19 (2):105-117.
    : Marietta Kies and Lucia Ames Mead were two late nineteenth-century thinkers who anticipated the late twentieth-century feminist "ethic of care." Kies drew on Hegel's philosophy to develop a political theory of altruism. Ames Mead adopted Kant's theory of peace and established a pacifist theory based on international cooperation. Both Kies and Mead insisted that the prototypically "feminine" ideals they espoused are rational, not emotional, responses to modern political life, and are essential to good political practice. Kies was a member (...)
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  41.  47
    Katherin A. Rogers (2008). Anselm on Freedom. Oxford University Press.
    Introduction -- Anselm's classical theism -- The Augustinian legacy -- The purpose, definition, and structure of free choice -- Alternative possibilities and primary agency -- The causes of sin and the intelligibility problem -- Creaturely freedom and God as Creator Omnium -- Grace and free will -- Foreknowledge, freedom, and eternity : part I, the problem and historical background -- Foreknowledge, freedom, and eternity : part II, Anselm's solution -- The freedom of God.
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  42.  27
    A. K. Rogers (1921). Principles in Ethics. II. Philosophical Review 30 (1):24-40.
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  43. Jason Rogers (2010). In Defense of a Version of Satisficing Consequentialism. Utilitas 22 (2):198-221.
    In this paper, I develop, motivate and offer a qualified defense of a version of satisficing consequentialism (SC). I develop the view primarily in light of objections to other versions of SC recently posed by Ben Bradley. I motivate the view by showing that it (1) accommodates the intuitions apparently supporting those objections, (2) is supported by certain ‘common sense’ moral intuitions about specific cases, and (3) captures the central ideas expressed by satisficing consequentialists in the recent literature. Finally, I (...)
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  44.  17
    Kristi Yuthas, Rodney Rogers & Jesse F. Dillard (2002). Communicative Action and Corporate Annual Reports. Journal of Business Ethics 41 (1-2):141 - 157.
    Annual reports are an important element in the genre of corporate public discourse. The reporting practices mandated by the Securities and Exchange Commission for all publicly traded corporations are intended to render the annual reports a legitimate and trustworthy medium through which management communicates information related to the financial performance of the firm. The following discussion represents an inaugural attempt to investigate the ethical characteristics of the discourse found in corporate annual reports using Habermas' principles of communicative action. In preparing (...)
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  45.  17
    Petra Stoerig & E. Barth (2001). Low-Level Phenomenal Vision Despite Unilateral Destruction of Primary Visual Cortex. Consciousness and Cognition 10 (4):574-587.
    GY, an extensively studied human hemianope, is aware of salient visual events in his cortically blind field but does not call this ''vision.'' To learn whether he has low-level conscious visual sensations or whether instead he has gained conscious knowledge about, or access to, visual information that does not produce a conscious phenomenal sensation, we attempted to image process a stimulus s presented to the impaired field so that when the transformed stimulus T(s) was presented to the normal hemifield it (...)
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  46.  8
    Melvin L. Rogers (2009). The Undiscovered Dewey: Religion, Morality, and the Ethos of Democracy. Columbia University Press.
    Introduction -- Dewey and the problem of intellectual retrieval -- Avoiding the criticism : Dewey's darwinian enlightenment -- Redirection : religious certainty and the quest for meaning -- The plan of this book -- Part I: From certainty to contingency -- Protestant self-assertion and spiritual sickness -- Dewey's evasion of Protestant self-assertion and spiritual sickness -- Darwin, science, and the moral economy of self and society -- Hodge and the problem of human agency in the wake of evolution -- Reconciliation (...)
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  47.  10
    Carl Pacini, Judyth A. Swingen & Hudson Rogers (2002). The Role of the OECD and EU Conventions in Combating Bribery of Foreign Public Officials. Journal of Business Ethics 37 (4):385 - 405.
    The OECD Convention on Combating Bribery of Foreign Public Officials in International Business Transactions (the OECD Convention) obligates signatory nations to make bribery of foreign public officials a criminal act on an extraterritorial basis. The purposes of this article are to describe the nature and consequences of bribery, outline the major provisions of the OECD Convention, and analyze its role in promoting transparency and accountability in international business. While the OECD Convention is not expected to totally eliminate the seeking or (...)
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  48. A. K. Rogers (1917). The Nature of Certainty. Philosophical Review 26 (6):585-601.
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  49.  21
    Timothy T. Rogers & James L. McClelland (2008). Précis of Semantic Cognition: A Parallel Distributed Processing Approach. Behavioral and Brain Sciences 31 (6):689-714.
    In this prcis we focus on phenomena central to the reaction against similarity-based theories that arose in the 1980s and that subsequently motivated the approach to semantic knowledge. Specifically, we consider (1) how concepts differentiate in early development, (2) why some groupings of items seem to form or coherent categories while others do not, (3) why different properties seem central or important to different concepts, (4) why children and adults sometimes attest to beliefs that seem to contradict their direct experience, (...)
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  50. E. M. Barth (1976). Phenomenology, Grammar, or Theory of Argumentation?: A Plea for Meta-Philosophical Change, Applied to the Problems of Nominalization and of Negation. Philosophy and Social Criticism 4 (2):163-182.
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