Search results for 'post-Turingean halting principle' (try it on Scholar)

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  1.  6
    E. J. Post (1978). Magnetic Symmetry, Improper Symmetry, and Neumann's Principle. Foundations of Physics 8 (3-4):277-294.
    Mathematical tradition has it that transformations characterized by a negative Jacobian determinant are referred to as improper transformations. The symmetry of a physical object corresponding to such an improper transformation becomes an improper symmetry. Improper symmetries have been successfully used for the purpose of crystal symmetry. The extension of these purely spatial symmetries to the domain of spacetime has led to a prejudicial use of light-cone properties, thus affecting adversely an unbiased symmetry classification. We pinpoint these prejudicial procedures and trace (...)
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  2. Emil Leon Post & Martin Davis (1994). Solvability, Provability, Definability the Collected Works of Emil L. Post. Monograph Collection (Matt - Pseudo).
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  3.  19
    Laura Westra (1997). Post-Normal Science, the Precautionary Principle and the Ethics of Integrity. Foundations of Science 2 (2):237-262.
    Present laws and regulations even in democratic countries are not sufficient to prevent the grave environmental threats we face. Further, even environmental ethics, when they remain anthropocentric cannot propose a better approach. I argue that, taking in considerations the precautionary principle, and adopting the perspective of post-normal science, the ethics of integrity suggest a better way to reduce ecological threats and promote the human good globally.
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  4. William D. Oberman (1996). Preston, Post, and the Principle of Public Responsibility. Business and Society 35 (4):465-478.
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  5.  1
    Gabor T. Herman (1971). Review: Patrick C. Fischer, On Formalisms for Turing Machines; Stal Aanderaa, Patrick C. Fischer, The Solvability of the Halting Problem for 2-State Post Machines; Patrick C. Fischer, Quantificational Variants on the Halting Problem for Turing Machines. [REVIEW] Journal of Symbolic Logic 36 (3):532-534.
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  6. Tyler Tritten (2015). After Contingency: Toward the Principle of Sufficient Reason as Post Factum. Symposium 19 (1):24-38.
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  7.  17
    E. M. Dadlez & William L. Andrews (2010). Post‐Abortion Syndrome: Creating an Affliction. Bioethics 24 (9):445 - 452.
    The contention that abortion harms women constitutes a new strategy employed by the pro-life movement to supplement arguments about fetal rights. David C. Reardon is a prominent promoter of this strategy. Post-abortion syndrome purports to establish that abortion psychologically harms women and, indeed, can harm persons associated with women who have abortions. Thus, harms that abortion is alleged to produce are multiplied. Claims of repression are employed to complicate efforts to disprove the existence of psychological harm and causal antecedents (...)
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  8.  39
    E. M. Dadlez & William L. Andrews (2010). Post-Abortion Syndrome: Creating an Affliction. Bioethics 24 (9):445-452.
    The contention that abortion harms women constitutes a new strategy employed by the pro-life movement to supplement arguments about fetal rights. David C. Reardon is a prominent promoter of this strategy. Post-abortion syndrome purports to establish that abortion psychologically harms women and, indeed, can harm persons associated with women who have abortions. Thus, harms that abortion is alleged to produce are multiplied. Claims of repression are employed to complicate efforts to disprove the existence of psychological harm and causal antecedents (...)
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  9.  21
    Sebastian Gardner (2012). Schopenhauer's Contraction of Reason: Clarifying Kant and Undoing German Idealism. Kantian Review 17 (3):375-401.
    Schopenhauer's claim that the essence of the world consists in Wille encounters well-known difficulties. Of particular importance is the conflict of this metaphysical claim with his restrictive account of conceptuality. This paper attempts to make sense of Schopenhauer's position by restoring him to the context of post-Kantian debate, with special attention to the early notebooks and Fourfold Root of the Principle of Sufficient Reason. On the reconstruction suggested here, Schopenhauer's philosophical project should be understood in light of his rejection (...)
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  10.  9
    Alexander P. Kreuzer (2011). The Cohesive Principle and the Bolzano‐Weierstraß Principle. Mathematical Logic Quarterly 57 (3):292-298.
    The aim of this paper is to determine the logical and computational strength of instances of the Bolzano-Weierstraß principle and a weak variant of it.We show that BW is instance-wise equivalent to the weak König’s lemma for Σ01-trees . This means that from every bounded sequence of reals one can compute an infinite Σ01-0/1-tree, such that each infinite branch of it yields an accumulation point and vice versa. Especially, this shows that the degrees d ≫ 0′ are exactly those (...)
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  11.  23
    Kathinka Evers (2007). Perspectives on Memory Manipulation: Using Beta-Blockers to Cure Post-Traumatic Stress Disorder. Cambridge Quarterly of Healthcare Ethics 16 (2):138-146.
    The human mind strives to maintain equilibrium between memory and oblivion and rejects irrelevant or disruptive memories. However, extensive amounts of stress hormones released at the time of a traumatic event can give rise to such powerful memory formation that traumatic memories cannot be rejected and do not vanish or diminish with time: Post-traumatic stress disorder may then develop. Recent scientific studies suggest that beta-blockers stopping the action of these stress hormones may reduce the emotional impact of disturbing memories or (...)
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  12.  3
    Z. Zong (2008). Should Post-Trial Provision of Beneficial Experimental Interventions Be Mandatory in Developing Countries? Journal of Medical Ethics 34 (3):188-192.
    The need for continuing provision of beneficial experimental interventions after research is concluded remains a controversial topic in bioethics for research. Based on the principle of beneficence, justice as reciprocity, concerns about exploitation and fair benefits, participants should be able to have continuing access to benefits beyond the research period. However, there is no consensus about whether or not post-trial provision of beneficial interventions should be mandatory for participants from developing countries. This paper summarises recommendations from international and national (...)
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  13.  11
    Richard T. De George (2003). Post-September 11: Computers, Ethics and War. Ethics and Information Technology 5 (4):183-190.
    This paper considers the moralresponsibility of computer scientists withrespect to weapons development in post-911America. It does so by looking at the doctrineof jus in bello as exemplified in fourscenarios. It argues that the traditionaldoctrine should be augmented by a number ofprinciples, including the Principle of aMorally Obligatory Smart Arms Race, thePrinciple of Assistance to One's Enemies, thePrinciple of Public Debate on Weapons of MassDisruption, and the Principle of the MoralUnjustifiability of Private Wars.
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  14.  84
    Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more (...)
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  15.  20
    Helder de Schutter (2008). The Linguistic Territoriality Principle — a Critique. Journal of Applied Philosophy 25 (2):105–120.
    In this essay, I develop a critique of the linguistic territoriality principle, which states that, for reasons related to the value of language identity, language groups should be territorially accommodated. While I acknowledge the desirability of implementing a linguistic territoriality principle in some specific cases, I claim that this principle is in general inappropriate for the 'post-Westphalian' linguistic world in which we live. I identify, analyze and reject two distinct justifications for the linguistic territoriality principle: the (...)
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  16.  6
    S. Bauzon (2008). Catholic Reflections for an Updated Donum Vitae Instruction: A New Catholic Challenge in a Post-Christian Europe. Christian Bioethics 14 (1):42-57.
    On February 22, 1987, the Congregation for the Doctrine of the Faith published the Donum Vitae Instruction. Twenty years later, on February 22, 2007, Pope Benedict XVI asked for an update of this Instruction. According to the Donum Vitae Instruction of 1987, the principle of the holiness of life imposes respect for human persons from the very beginning of human life. In these past 20 years, new medical techniques have raised fresh ethical issues that are to be addressed by (...)
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  17.  28
    D. M. Rasmussen (2010). Conflicted Modernity: Toleration as a Principle of Justice. Philosophy and Social Criticism 36 (3-4):339-352.
    The recognition of conflict puts an end to the idea that cosmopolitanism may be legitimized by a comprehensive doctrine. The article argues that within the limits of a post-secular society, toleration must be conceived as a principle of justice, based on regard for the law, within a society in which not only others’ rights but also other cultures must be respected.
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  18.  9
    Steve Buckler (2001). The Curtailment of Memory: Hannah Arendt and Post-Holocaust Culture. The European Legacy 6 (3):287-303.
    The aim of this paper is to say something about the continuing impact of the Holocaust as an historical event through the application of aspects of Arendt's political thought and, at the same time, to say something about Arendt's distinctive understanding of the problems of post-Holocaust culture. An aim of this sort carries the intrinsic danger that the event in question becomes simply an illustration or grist to a particularinterpretative mill, an outcome that would be particularly undesirable here if it (...)
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  19.  17
    Zheng Yujian (2006). Ex Ante Vs. Ex Post Rationalization of Action. The Proceedings of the Twenty-First World Congress of Philosophy 9:137-142.
    This paper is part of an attempt to clarify the relationship between explanatory reasons and justificatory reasons for actions of various kinds. It draws on a distinction between two notions of rationalization, viz., ex ante and ex post rationalization, to recast the akratic case on the one hand and to explicate an adequate sense in which an explanatory but non-justificatory reason for an action rationalizes the latter on the other hand. The explication is helped by analysis of a hypothetical example, (...)
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  20.  22
    Martin Peterson (2004). From Outcomes to Acts: A Non-Standard Axiomatization of the Expected Utility Principle. Journal of Philosophical Logic 33 (4):361-378.
    This paper presents an axiomatization of the principle of maximizing expected utility that does not rely on the independence axiom or sure-thing principle. Perhaps more importantly the new axiomatization is based on an ex ante approach, instead of the standard ex post approach. An ex post approach utilizes the decision maker's preferences among risky acts for generating a utility and a probability function, whereas in the ex ante approach a set of preferences among potential outcomes are on the (...)
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  21.  14
    Alexander R. Pruss (2003). Post's Critiques of Omniscience and of Talk of All True Propositions. Philo 6 (1):49-58.
    John Post criticized Richard Gale’s work for neglecting to consider Patrick Grim style arguments against quantification over all propositions. Such arguments would throw into question the possibility of an omniscient being and destroy the Weak Principle of Sufficient reason that Gale and I have defended, the principle that each true or at least contingently true proposition is possibly explained. Post mounts a Grim-style argument against quantification over all propositions. However, I show that, despite assurances to the contrary, Post’s (...)
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  22.  6
    Benedetto Rocchi (2013). Why Should the Baby Live? Human Right to Life and the Precautionary Principle. Journal of Medical Ethics 39 (5):6-10.
    This paper discusses the issue of ‘post-birth abortion’ from an applied perspective. Three hypothetical situations where a newborn considered as a ‘potential person’ is at risk of being killed are proposed to highlight the potential controversial outcomes of post-birth abortion. The internal consistency of the argument proposed by Giubilini and Minerva to morally justify newborn killing is contested as well. Finally, an alternative moral strategy based on the precautionary principle and excluding any distinction between potential and actual persons is (...)
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  23.  4
    C. G. Campbell (2010). 'Mill's Liberal Project and Defence of Colonialism From a Post-Colonial Perspective. South African Journal of Philosophy 29 (2).
    Whilst this paper was initially part of a larger project tracing the development of Anglo-American thought from the colonial through to the post-colonial era, below it stands alone as reflection on the colonialism of John Stuart Mill read from a post-colonial perspective. It aims to show that Mill's views on colonial rule were largely informed by his principle of liberty which, in turn, was based on his qualitative utilitarianism. The driving force behind his colonialism, as with his work in (...)
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  24.  3
    Yujian Zheng, Ex Ante Vs. Ex Post Rationalization of Action.
    This paper is part of an attempt to clarify the relationship between explanatory reasons and justificatory reasons for actions of various kinds. It draws on a distinction between two notions of rationalization, viz., ex ante and ex post rationalization, to recast the akratic case on the one hand and to explicate an adequate sense in which an explanatory but non-justificatory reason for an action rationalizes the latter on the other hand. The explication is helped by analysis of a hypothetical example, (...)
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  25.  1
    Richard Kilminster (2015). How Has a Post-Philosophical Sociology Become Possible? A Response to Philip Walsh. Philosophy of the Social Sciences 45 (4-5):497-507.
    This article responds to Philip Walsh’s defence : 179-200) of the traditional Lockean “underlaborer” conception of the role of philosophy against Norbert Elias’s sociology of knowledge. The article argues, contra Walsh, that the “post-philosophical” status of sociology is already a historical fait accompli. The author challenges Walsh’s contention that Elias’s perspectival sociological theory of knowledge is fatally flawed by its improper use of the concept of process as a central principle. The response concludes that Walsh’s article is a formidable (...)
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  26.  9
    Réal Fillion (2005). Moving Beyond Biopower: Hardt and Negri's Post-Foucauldian Speculative Philosophy of History. History and Theory 44 (4):47–72.
    I argue in this paper that the attempt by Michael Hardt and Antonio Negri in Empire and Multitude to “theorize empire” should be read both against the backdrop of speculative philosophy of history and as a development of the conception of a “principle of intelligibility” as this is discussed in Michel Foucault’s recently published courses at the Collège de France. I also argue that Foucault’s work in these courses can be read as implicitly providing what I call “prolegomena to (...)
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  27.  1
    Bridget Haire & Christopher Jordens (2015). Mind the Gap: An Empirical Study of Post‐Trial Access in HIV Biomedical Prevention Trials. Developing World Bioethics 15 (2):85-97.
    The principle of providing post-trial access for research participants to successful products of that research is widely accepted and has been enshrined in various declarations and guidelines. While recent ethical guidelines recognise that the responsibility to provide post-trial access extends to sponsors, regulators and government bodies as well as to researchers, it is the researchers who have the direct duty of care to participants. Researchers may thus need to act as advocates for trial participants, especially where government bodies, sponsors, (...)
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  28. Alan Bass (ed.) (1987). The Post Card: From Socrates to Freud and Beyond. University of Chicago Press.
    17 November 1979 You were reading a somewhat retro loveletter, the last in history. But you have not yet received it. Yes, its lack or excess of address prepares it to fall into all hands: a post card, an open letter in which the secret appears, but indecipherably. What does a post card want to say to you? On what conditions is it possible? Its destination traverses you, you no longer know who you are. At the very instant when from (...)
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  29.  6
    Richard Bellon (2006). Joseph Hooker Takes a "Fixed Post": Transmutation and the "Present Unsatisfactory State of Systematic Botany", 1844-1860. [REVIEW] Journal of the History of Biology 39 (1):1 - 39.
    Joseph Hooker first learned that Charles Darwin believed in the transmutation of species in 1844. For the next 14 years, Hooker remained a "nonconsenter" to Darwin's views, resolving to keep the question of species origin "subservient to Botany instead of Botany to it, as must be the true relation." Hooker placed particular emphasis on the need for any theory of species origin to support the broad taxonomic delimitation of species, a highly contentious issue. His always provisional support for special creation (...)
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  30. Carl Knight (2014). Theories of Distributive Justice and Post-Apartheid South Africa. Politikon 41 (1):23-38.
    South Africa is a highly distributively unequal country, and its inequality continues to be largely along racial lines. Such circumstances call for assessment from the perspective of contemporary theories of distributive justice. Three such theories—Rawlsian justice, utilitarianism, and luck egalitarianism—are described and applied. Rawls' difference principle recommends that the worst off be made as well as they can be, a standard which South Africa clearly falls short of. Utilitarianism recommends the maximization of overall societal well-being, a goal which South (...)
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  31.  80
    Ignacio Mastroleo (2008). EI principio de acceso posinvestigación en la revisión 2008 de la Declaración de Helsinki. Perspectivas Bioéticas 13 (24-25):140-157.
    El objetivo del presente trabajo es analizar la nueva formulación del principio de acceso posinvestigación en la más reciente (2008) revisión de la Declaración de Helsinki. Se identifican los artículos relevantes de la Declaración y se presentan dos interpretaciones posibles del principio de acceso posinvestigación: una interpretación robusta y otra permisiva, inspiradas cada una por modelos de justicia distintos. Luego, se hace una evaluación crítica de dichas interpretaciones y se intenta avanzar argumentos en contra de la interpretación permisiva. [The (...)
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  32.  30
    Bernard E. Harcourt (2007). Post-Modern Meditations on Punishment: On the Limits of Reason and the Virtues of Randomization (a Polemic and Manifesto for the Twenty-First Century). Social Research: An International Quarterly 74 (2):307-346.
    Since the modern era, the discourse of punishment has cycled through three sets of questions. The first, born of the Enlightenment itself, asked: On what ground does the sovereign have the right to punish? Nietzsche most forcefully, but others as well, argued that the question itself begged its own answer. The right to punish, they suggested, is what defines sovereignty, and as such, can never serve to limit sovereign power. With the birth of the social sciences, this skepticism gave rise (...)
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  33.  50
    Oliver Feeney (2006). Equality of Whom? A Genetic Perspective on Equality (of Opportunity). Res Publica 12 (4):357-383.
    Rawls’ principle of fair equality of opportunity has been regularly discussed and criticized for being inadequate regarding natural inequalities. In so far as this egalitarian goal is sound, the purpose of the paper is to see how the prospect of radical genetic intervention might affect this particular inadequacy. I propose that, in a post-genetic setting, an appropriate response would be to extend the same rules regulating societal inequalities to a regulation of comparable genetic inequalities. I defend this stance against (...)
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  34.  22
    V. Villa (1997). Legal Theory and Value Judgments. Law and Philosophy 16 (4):447-477.
    The aim of the paper is that of putting into question the dichotomy between fact-judgments and value judgments in the legal domain, with its epistemological presuppositions (descriptivist image of knowledge) and its methodological implications for legal knowledge (value freedom principle and neutrality thesis). The basic question that I will try to answer is whether and on what conditions strong ethical value-judgments belong within legal knowledge. I criticize the traditional positivist positions that have fully accepted the value-freedom principle and (...)
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  35.  23
    Jason Royce Lindsey (2013). Vattimo's Renunciation of Violence. Ethical Theory and Moral Practice 16 (1):99-111.
    For Gianni Vattimo, the renunciation of violence is the starting point for constructing a post foundational politics. So far, criticism of Vattimo’s argument has focused on his larger commitment to metaphysical nihilism and whether the renunciation of violence is a thicker principle than his post foundational philosophy can support. I argue that Vattimo’s renunciation of violence can also be criticized for two other reasons. First, Vattimo attempts to distinguish between acceptable and unacceptable uses of violence through an under developed (...)
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  36.  21
    Andrew Melnyk (1995). Physicalism, Ordinary Objects, and Identity. Journal of Philosophical Research 20:221-235.
    Any philosopher sympathetic to physicaIism (or materiaIism) will allow that there is some sense in which ordinary objects---tables and chairs, etc.---are physicaI. But what sense, exactly? John Post holds a view implying that every ordinary object is identical with some or other spatio-temporal sum of fundamental entities. I begin by deploying a modal argument intended to show that ordinary objects, for example elephants, are not identical with spatio-temporal sums of such entities. Then I claim that appeal to David Lewis’s counterpart (...)
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  37.  15
    George Carwe (2000). Affirmative Action in Post-Apartheid South Africa. Social Philosophy Today 16:77-94.
    In order to dismantle the racial and social hierarchy that is the legacy of apartheid, South Africa has followed the lead of Western liberal democracies andappropriated the discourse of affirmative action. This paper argues that current affirmative action policy fails in significant ways because it paradoxically ignores the concrete social and historical conditions of race and racism in South Africa and simply aims to normalize competition among abstract individuals by using a principle of racial neutrality The author argues that (...)
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  38.  9
    Maurizio Ricciardi (2013). Dallo Stato moderno allo Stato globale. Storia e trasformazione di un concetto. Scienza and Politica. Per Una Storia Delle Dottrine 25 (48).
    The experience of the post-colonial State underlines the transformations of the modern State. In fact, some features of the post-colonial State which were regarded as being overcome or at least inconsistent with the constitutional, democratic and rational form of the State, are now emerging also in those States that never made experience of colonization, or have been colonizers. The essay analyses the transformations of the modern State aiming to articulate the concept of Global State. In this case, the question of (...)
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  39.  4
    Rama Lohani-Chase (2009). Political (W) Holes: Post-Colonial Identity, Contingency of Meaning and History in Salman Rushdie's Midnight's Children. Journal of Philosophy: A Cross-Disciplinary Inquiry 4 (10):32-45.
    This paper considers Salman Rushdie’s location as a migrant writer of the postcolonial generation while looking at criticism on his writing style by foregrounding ways in which Rushdie writes about history, reality and identity in Midnight’s Children. Underlying Rushdie’s deconstructive playfulness is a radical political spirit envisioning a humanism beyond the rigid constructions of a self/other duality, Hindu/Muslim identity, or Eastern/Western dichotomy. Furthermore, Rushdie opens up a discourse on being and belonging as a legitimate place/space for those stranded in that (...)
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  40.  8
    Robert Trumbull (2012). Deconstruction and Psychoanalysis: 'A Problematic Proximity'. Derrida Today 5 (1):69-91.
    This essay explores Derrida's work on repetition in psychoanalysis and what Freud, in Beyond the Pleasure Principle, called the ‘compulsion to repeat’. Revising the model of the psyche that had to that point dominated his theory, Freud began in 1920 to ascribe greater significance to experiences of trauma and unpleasure, and to their recurrence in the analytic treatment. This type of repeated repetition ultimately suggested to Freud the existence of a ‘death drive’ antithetical to life. I examine here how (...)
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  41. Robin S. Brown (2016). Psychoanalysis Beyond the End of Metaphysics: Thinking Towards the Post-Relational. Routledge.
    _Psychoanalysis Beyond the End of Metaphysics_ offers a new paradigm approach which advocates reengaging the importance of metaphysics in psychoanalytic theorizing. The emergence of the relational trend has witnessed a revitalizing influx of new ideas, reflecting a fundamental commitment to the principle of dialogue. However, the transition towards a more pluralistic discourse remains a work in progress, and those schools of thought not directly associated with the relational shift continue to play only a marginal role. In this book, Robin (...)
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  42. John D. Barrow (1986/1988). The Anthropic Cosmological Principle. Oxford University Press.
    Ever since Copernicus, scientists have continually adjusted their view of human nature, moving it further and further from its ancient position at the center of Creation. But in recent years, a startling new concept has evolved that places it more firmly than ever in a special position. Known as the Anthropic Cosmological Principle, this collection of ideas holds that the existence of intelligent observers determines the fundamental structure of the Universe. In its most radical version, the Anthropic Principle (...)
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  43. Gheorghe-Ilie Farte (2015). The Principle of Peaceable Conduct as a Discrimination Tool in Social Life. Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 3 (1):95-111.
    By exercising their (imperfect) capacity to discriminate, people try to recognize and to understand some important differences between things that make them prefer some things to other. In this article I will use my ability to discriminate between people and societies according to a principle which plays the role of attractor, both at individual and societal levels, namely the principle of peaceable conduct. This principle allows us to discriminate at the civic level between the people who (...)
     
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  44. Seth Lazar (2012). Scepticism About Jus Post Bellum. In Larry May & Andrew Forcehimes (eds.), Morality, Jus Post Bellum, and International Law. Cambridge University Press
    The burgeoning literature on jus post bellum has repeatedly reaffirmed three positions that strike me as deeply implausible: that in the aftermath of wars, compensation should be a priority; that we should likewise prioritize punishing political leaders and war criminals even in the absence of legitimate multilateral institutions; and that when states justifiably launch armed humanitarian interventions, they become responsible for reconstructing the states into which they have intervened – the so called “Pottery Barn” dictum, “You break it, you own (...)
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  45. Gheorghe-Ilie Farte (2015). The Principle of Peaceable Conduct as a Discrimination Tool in Social Life. Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 3 (1):95-111.
    By exercising their (imperfect) capacity to discriminate, people try to recognize and to understand some important differences between things that make them prefer some things to other. In this article I will use my ability to discriminate between people and societies according to a principle which plays the role of attractor, both at individual and societal levels, namely the principle of peaceable conduct. This principle allows us to discriminate at the civic level between the people who (...)
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  46.  93
    Courtney D. Fugate (2014). Alexander Baumgarten on the Principle of Sufficient Reason. Philosophica 44.
    This paper defends the Principle of Sufficient Reason, taking Baumgarten as its guide. The primary aim is not to vindicate the principle, but rather to explore the kinds of resources Baumgarten originally thought sufficient to justify the PSR against its early opponents. The paper also considers Baumgarten's possible responses to Kant's pre-Critical objections to the proof of the PSR. The paper finds that Baumgarten possesses reasonable responses to all these objections. While the paper notes that in (...)
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  47. Benjamin Kiesewetter (2015). Instrumental Normativity: In Defense of the Transmission Principle. Ethics 125 (4):921-946.
    If you ought to perform a certain act, and some other action is a necessary means for you to perform that act, then you ought to perform that other action as well – or so it seems plausible to say. This transmission principle is of both practical and theoretical significance. The aim of this paper is to defend this principle against a number of recent objections, which (as I show) are all based on core assumptions of the view (...)
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  48. Adam Elga (2013). The Puzzle of the Unmarked Clock and the New Rational Reflection Principle. Philosophical Studies 164 (1):127-139.
    The “puzzle of the unmarked clock” derives from a conflict between the following: (1) a plausible principle of epistemic modesty, and (2) “Rational Reflection”, a principle saying how one’s beliefs about what it is rational to believe constrain the rest of one’s beliefs. An independently motivated improvement to Rational Reflection preserves its spirit while resolving the conflict.
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    John Corcoran (2015). Aristotle’s Semiotic Triangles and Pyramids. Bulletin of Symbolic Logic 21 (1):198-9.
    Imagine an equilateral triangle “pointing upward”—its horizontal base under its apex angle. A semiotic triangle has the following three “vertexes”: (apex) an expression, (lower-left) one of the expression’s conceptual meanings or senses, and (lower-right) the referent or denotation determined by the sense [1, pp. 88ff]. One example: the eight-letter string ‘coleslaw’ (apex), the concept “coleslaw” (lower-left), and the salad coleslaw (lower-right) [1, p. 84f]. Using Church’s terminology [2, pp. 6, 41]—modifying Frege’s—the word ‘coleslaw’ expresses the concept “coleslaw”, the word ‘coleslaw’ (...)
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    Jason Q. Zhang, Hong Zhu & Hung-bin Ding (2013). Board Composition and Corporate Social Responsibility: An Empirical Investigation in the Post Sarbanes-Oxley Era. [REVIEW] Journal of Business Ethics 114 (3):381-392.
    Although the composition of the board of directors has important implications for different aspects of firm performance, prior studies tend to focus on financial performance. The effects of board composition on corporate social responsibility (CSR) performance remain an under-researched area, particularly in the period following the enactment of the Sarbanes-Oxley Act of 2002 (SOX). This article specifically examines two important aspects of board composition (i.e., the presence of outside directors and the presence of women directors) and their relationship with CSR (...)
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