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Chris Fields [15]Lloyd Fields [10]John E. Fields [10]Stephen Fields [6]
Karen E. Fields [4]L. Fields [4]William M. Fields [4]Dana Fields [3]

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Profile: Keota Fields
Profile: Benita Fields
Profile: Emily Fields (University of Missouri, St. Louis)
Profile: Jarrod Fields
Profile: Keyla Fields (Southeast Community and Technical College)
Profile: Marianne Fields
Profile: Oliver Fields
Profile: Paul Fields (BNU)
Profile: Roxanne Fields (Wayne State University)
  1. Ginger A. Hoffman, Anne Harrington & Howard L. Fields (2005). Pain and the Placebo: What We Have Learned. Perspectives in Biology and Medicine 48 (2):248-265.
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  2. Eric Dietrich & Chris Fields (1996). Role of the Frame Problem in Fodor's Modularity Thesis. In Ken Ford & Zenon Pylyshyn (eds.), The Robot's Dilemma Revisited.
    It is shown that the Fodor's interpretation of the frame problem is the central indication that his version of the Modularity Thesis is incompatible with computationalism. Since computationalism is far more plausible than this thesis, the latter should be rejected.
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  3.  55
    Eric Dietrich & Chris Fields (2015). Science Generates Limit Paradoxes. Axiomathes 25 (4):409-432.
    The sciences occasionally generate discoveries that undermine their own assumptions. Two such discoveries are characterized here: the discovery of apophenia by cognitive psychology and the discovery that physical systems cannot be locally bounded within quantum theory. It is shown that such discoveries have a common structure and that this common structure is an instance of Priest’s well-known Inclosure Schema. This demonstrates that science itself is dialetheic: it generates limit paradoxes. How science proceeds despite this fact is briefly discussed, as is (...)
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  4. Lloyd Fields (1972). Other People's Experiences. Philosophical Quarterly 22 (January):29-43.
  5.  47
    Chris Fields (2014). On the Ollivier–Poulin–Zurek Definition of Objectivity. Axiomathes 24 (1):137-156.
    The Ollivier–Poulin–Zurek definition of objectivity provides a philosophical basis for the environment as witness formulation of decoherence theory and hence for quantum Darwinism. It is shown that no account of the reference of the key terms in this definition can be given that does not render the definition inapplicable within quantum theory. It is argued that this is not the fault of the language used, but of the assumption that the laws of physics are independent of Hilbert-space decomposition. All evidence (...)
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  6.  4
    Chris Fields (forthcoming). Decompositional Equivalence: A Fundamental Symmetry Underlying Quantum Theory. Axiomathes:1-33.
    Decompositional equivalence is the principle that there is no preferred decomposition of the universe into subsystems. It is shown here, by using a simple thought experiment, that quantum theory follows from decompositional equivalence together with Landauer’s principle. This demonstration raises within physics a question previously left to psychology: how do human—or any—observers identify or agree about what constitutes a “system of interest”?
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  7.  47
    Chris Fields (2012). Consistent Quantum Mechanics Admits No Mereotopology. Axiomathes (1):1-10.
    It is standardly assumed in discussions of quantum theory that physical systems can be regarded as having well-defined Hilbert spaces. It is shown here that a Hilbert space can be consistently partitioned only if its components are assumed not to interact. The assumption that physical systems have well-defined Hilbert spaces is, therefore, physically unwarranted.
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  8.  52
    Chris Fields (2014). A Physics-Based Metaphysics is a Metaphysics-Based Metaphysics. Acta Analytica 29 (2):131-148.
    The common practice of advancing arguments based on current physics in support of metaphysical conclusions has been criticized on the grounds that current physics may well be wrong. A further criticism is leveled here: current physics itself depends on metaphysical assumptions, so arguing from current physics is in fact arguing from yet more metaphysics. It is shown that the metaphysical assumptions underlying current physics are often deeply embedded in the formalism in which theories are presented, and hence impossible to dismiss (...)
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  9.  29
    Sue Savage-Rumbaugh, William M. Fields & Jared P. Taglialatela (2001). Language, Speech, Tools and Writing. A Cultural Imperative. Journal of Consciousness Studies 8 (5-7):5-7.
    Culture can be said to be about the business of 'self-replication'. From the moment of conception, it impresses its patterns and rhythms on the developing, infinitely plastic neuronal substrate of the fetal organism. It shapes this substrate to become preferentially sensitive to its patterns and thus to seek to replicate them as an adult. This process of neural shaping continues throughout life as the capacity of the brain to reorganize itself according to the uses to which it addresses itself never (...)
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  10.  10
    Stephen Fields (1997). The Metaphysics of Symbol in Thomism. International Philosophical Quarterly 37 (3):277-290.
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  11.  12
    Lloyd Fields (1994). Moral Beliefs and Blameworthiness. Philosophy 69 (270):397 - 415.
    It is a commonly-held belief that ignorance excuses. But what of moral ignorance? Is a person blameless who acts from “false” moral principles? In this paper I shall try to show that such a person is blameworthy. I shall produce an argument that connects the acceptance of moral principles with character, character with moral responsibility, and moral responsibility with the justifiability of blame.
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  12.  14
    Lloyd Fields (1996). Psychopathy, Other-Regarding Moral Beliefs, and Responsibility. Philosophy, Psychiatry, and Psychology 3 (4):261-277.
  13.  27
    Sue Savage-Rumbaugh, William M. Fields & Par Segerdahl (2005). Culture Prefigures Cognition in Pan/Homo Bonobos. Theoria 20 (3):311-328.
    This article questions traditional experimental approaches to the study of primate cognition. Beecuse of a widespread assumption that cognition in non-human primates is genetically encoded and “natural,” these approaches neglect how profoundly apes’ cultural rearing experiences affect test results. We deseribe how three advanced cognitive abilities - imitation, theory of mind and language - emerged in bonobos maturing in a bi-species Pan/Homo culture, and how individual rearing differences led to individual forms of these abilities. These descriptions are taken from a (...)
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  14.  56
    Lloyd Fields (1987). Parfit on Personal Identity and Desert. Philosophical Quarterly 37 (October):432-41.
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  15.  20
    Keota Fields (2014). Berkeley's Argument for Idealism. [REVIEW] Philosophical Quarterly 64 (254):170-172.
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  16.  16
    Karen E. Fields (2002). Individuality and the Intellectuals: An Imaginary Conversation Between W. E. B. Du Bois and Emile Durkheim. [REVIEW] Theory and Society 31 (4):435-462.
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  17.  19
    Lloyd Fields (1988). Hume on Responsibility. Hume Studies 14 (1):161-175.
  18.  13
    Karen E. Fields (1996). Durkheim and the Idea of Soul. Theory and Society 25 (2):193-203.
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  19.  8
    Chris Fields (2013). The Transactional Interpretation of Quantum Mechanics, by Ruth Kastner. Disputatio.
    Fields, Chris_The Transactional Interpretation of Quantum Mechanics, by Ruth Kastner.
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  20. E. Sue Savage-Rumbaugh, Duane M. Rumbaugh & Fields & M. William (2006). Language as a Window on Rationality. In Susan Hurley & Matthew Nudds (eds.), Rational Animals? OUP Oxford
     
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  21.  7
    L. Fields (1989). Deciding to Act. Philosophical Inquiry 11 (3-4):1-17.
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  22.  22
    Lloyd Fields (2001). Coercion and Moral Blameworthiness. International Journal of Applied Philosophy 15 (1):135-151.
    Some interpretations of the term “coercion” entail that a person who is coerced is morally entitled to do what she does. But there is a vague spectrum of uses of this term, in which one use shades into another. “Coercion” can legitimately be interpreted in a way according to which it is possible for a person who is coerced not to be morally entitled to do what she does and indeed to be blameworthy for her action. In order to distinguish (...)
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  23.  19
    Sue Savage-Rumbaugh, William M. Fields & Tiberu Spircu (2004). The Emergence of Knapping and Vocal Expression Embedded in a Pan/Homo Culture. Biology and Philosophy 19 (4):541-575.
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  24.  2
    Chris Fields (1989). Explaining Classical Conditioning: Phenomenological Unity Conceals Mechanistic Diversity. Behavioral and Brain Sciences 12 (1):141.
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  25.  8
    Chris Fields & Eric Dietrich (1987). Intentionality is a Red Herring. Behavioral and Brain Sciences 10 (4):756.
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  26.  8
    Stephen Fields (2003). The Liberating Power of Symbols. Review of Metaphysics 56 (3):650-651.
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  27.  5
    Lloyd Fields (1987). Moral and Legal Responsibility. Cogito 1 (1):15-18.
  28.  7
    Karen E. Fields (1982). Christian Missionaries as Anticolonial Militants. Theory and Society 11 (1):95-108.
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  29.  1
    Chris Fields (1987). Human-Computer Interaction: A Critical Synthesis. Social Epistemology 1 (1):5 – 25.
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  30.  43
    A. Belden Fields (2003). Rethinking Human Rights for the New Millennium. Palgrave Macmillan.
    A. Belden Fields invites people to think more deeply about human rights in this book in an attempt to overcome many of the traditional arguments in the human rights literature. He argues that human rights should be reconceptualized in a holistic way to combine philosophical, historical, and empirical-practical dimensions. Human rights are viewed not as a set of universal abstractions but rather as a set of past and ongoing social practices rooted in the claims and struggles of peoples against what (...)
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  31.  13
    Anjali V. Fields & James N. Kirkpatrick (2012). Ethics of the Heart: Ethical and Policy Challenges in the Treatment of Advanced Heart Failure. Perspectives in Biology and Medicine 55 (1):71-80.
    Heart disease is the leading cause of death amongst adult Americans and has recently become a top killer worldwide. The direct costs of cardiovascular disease are projected to triple in the next 20 years, from $272.5 billion to $818.1 billion (Heidenreich et al. 2011). Although there has been a decreased incidence and prevalence of ischemic heart disease over the past several decades in the United States, heart failure remains a major cause of morbidity and mortality. In the United States, approximately (...)
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  32.  6
    Karen E. Fields (1982). Charismatic Religion as Popular Protest. Theory and Society 11 (3):321-361.
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  33.  12
    L. Fields & C. Kaplan (2011). Opt-Out HIV Testing: An Ethical Analysis of Women's Reproductive Rights. Nursing Ethics 18 (5):734-742.
    As the HIV epidemic continues to grow worldwide, women are increasingly and disproportionally affected. With the introduction of anti-retroviral medications that have been found to effectively prevent perinatal transmission of HIV, the approach to HIV testing in pregnant women has grown increasingly more controversial. In recent years, the model of voluntary counseling and testing (VCT) has come into question with opt-out testing now advocated for by the Centers for Disease Control and occurring widely in pregnancy. The benefits of opt-out testing (...)
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  34.  5
    Gregg Fields (2013). Parallel Problems: Applying Institutional Corruption Analysis of Congress to Big Pharma. Journal of Law, Medicine & Ethics 41 (3):556-560.
    Dennis Thompson and Lawrence Lessig are leading thinkers in the realm of institutional corruption, the notion that inappropriate dependencies and conflicts of interest undercut the ethical foundations of institutions on which society relies. Both are particularly known for their work on institutional corruption as it affects government and politics. This essay examines the applicability of their writing to the private sector, particularly as it relates to vital and influential industries like pharmaceuticals.
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  35.  5
    Dana Fields (2012). Reception of Homer Kim Homer Between History and Fiction in Imperial Greek Literature. Pp. Xii + 246. Cambridge: Cambridge University Press, 2010. Cased, £55, US$95. ISBN: 978-0-521-19449-5. [REVIEW] The Classical Review 62 (1):107-109.
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  36.  2
    Dana Fields (2014). Maciver Quintus Smyrnaeus' Posthomerica. Engaging Homer in Late Antiquity. Pp. Viii + 224. Leiden and Boston: Brill, 2012. Cased, €99, US$136. ISBN: 978-90-04-23020-0. [REVIEW] The Classical Review 64 (1):101-103.
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  37.  2
    Lanny Fields (1980). Enhanced Learning of New Discriminations After Stimulus Fading. Bulletin of the Psychonomic Society 15 (5):327-330.
  38.  2
    B. Fields (2011). From Rabbits to the League of Nations: Early Standardization of the Insulin Unit. The Pharos of Alpha Omega Alpha-Honor Medical Society. Alpha Omega Alpha 74 (1):28.
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  39.  2
    Howard L. Fields (1980). Pain is Sufficient to Activate the Endorphin-Mediated Analgesia System. Behavioral and Brain Sciences 3 (2):308.
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  40.  17
    Lloyd Fields (1991). A Moral Basis of Excuses. International Journal of Applied Philosophy 6 (1):11-20.
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  41.  10
    Stephen Fields (2003). Rahner and the Symbolism of Language. Philosophy and Theology 15 (1):165-189.
    Throughout his career as an academic theologian, Karl Rahner never explicitly set himself the task of working out a theory of language. Nonetheless, the seminal insights for such a theory were formulated in his extensive corpus as functions of other, more properly theological concerns. These consist chiefly of the development of religious doctrine and the cult of the Sacred Heart (See DD, BH, ST, TM, ULM). Other important insights appear in his treatment of the hermeneutics of eschatological statements and the (...)
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  42.  3
    Eric Dietrich & Chris Fields (1988). Some Assumptions Underlying Smolensky's Treatment of Connectionism. Behavioral and Brain Sciences 11 (1):29.
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  43.  14
    Sita Anantha Raman, Robert Nichols Richard, Joshua Searle-White, Heather T. Frazer, Timothy Lubin, Robin Rinehart, Joel R. Smith, Andrea Pinkney, David Gordon White, John Powers, Phyllis Herman, Lawrence A. Babb, Carl Olson, June McDaniel, Knut A. Jacobsen, John E. Cort, Gregory P. Fields & Jeffrey J. Kripal (2000). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 4 (2):185-216.
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  44.  9
    Stephen Fields (1993). Blondel's L'Action (1893) and Neo-Thomism's Metaphysics of Symbol. Philosophy and Theology 8 (1):25-40.
    The first three sections of this study explain the debt that Karl Rahner’s metaphysics of symbol owes to the influence of Maurice Blondel and Joseph Maréchal. The concluding section suggests that a Blondel-inspired renewal of the metaphysics of symbol could challenge the restricted claim for reason offered by secular and religious post-modernity.
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  45.  8
    Stephen Fields (2010). The Singular as Event. American Catholic Philosophical Quarterly 77 (1):93 - 111.
    Postmodernism’s unifying theme of the absent center raises an important question for metaphysics done in the Catholic tradition. Is novelty a “totally other” that utterly eludes human knowing? In posing this question, postmodernism spurs this tradition on to consider afresh how it integrates novelty and contingency. The following study concludes that no adequate account of this integration is possible without a rich concept of the singular. Rahner’s and Balthasar’s metaphysics of the singular shows that contingency, far from being an impasse (...)
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  46.  4
    Nic Fields & M. Byrne (1996). The Greek Geometric Warrior Figurine: Interpretation and Origin. Journal of Hellenic Studies 116:232.
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  47. Christopher A. Fields (1984). Double on Searle's Chinese Room. Nature and System 6 (March):51-54.
     
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  48.  3
    E. Sue Savage-Rumbaugh & Fields (2012). L'évolution et le développement du langage humain chez Homo Symbolicus et Pan Symbolicus. Labyrinthe 38 (38):39-79.
    Bien que la dichotomie classique homme/animal continue de sous-tendre la pensée scientifique occidentale, la génétique moléculaire prouve que les humains sont bien plus proches des chimpanzés et des bonobos que ne pouvaient le supposer les chercheurs en se fondant seulement sur l’évidence anatomique, il y a quelques décennies. Le degré de similitude de l’ADN entre humains, bonobos et chimpanzés autorise à nous classer tous trois comme espèces-sœurs. Ce qui signifie, aussi étrange que cela pui..
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  49.  3
    Chris Fields (1989). Affordance Perception and the Y-Magnocellular Pathway. Behavioral and Brain Sciences 12 (3):403.
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  50.  6
    Madeleine Fields (1963). Voltaire and Rameau. Journal of Aesthetics and Art Criticism 21 (4):457-465.
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