Search results for 'state apology' (try it on Scholar)

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  1. Mihaela Mihai (2013). When the State Says “Sorry”: State Apologies as Exemplary Political Judgments. Journal of Political Philosophy 21 (2):200-220.score: 116.0
    This paper aims to offer an account of state apologies that discloses their potential function as catalysing political acts within broader processes of democratic change. While lots of ink has been spilled on analysing the relationship between apologies and processes of recognising the victims and their descendants, more needs to be said about how apologies can challenge the presence of self-congratulatory, distorted visions of history within the public sphere of liberal democracies. My account will be delineated through a critical (...)
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  2. Alice MacLachlan (forthcoming). Beyond the Ideal Political Apology. In Mihaela Mihai & Mathias Thaler (eds.), The Uses and Abuses of Apology. Palgrave MacMillan.score: 114.0
    As official apologies by political, corporate, and religious leaders becoming increasingly commonplace – offered in response to everything from personal wrongdoing to historical oppression and genocide – providing a plausible account of what such apologies can and cannot accomplish is of paramount importance. Yet reigning theories of apology typically conceive of them primarily as moral and not political phenomena, often modeling official apologies after interpersonal ones. This risks distorting the meaning and function of political apologies, while holding them to (...)
     
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  3. Alice MacLachlan (2010). The State of 'Sorry': Official Apologies and Their Absence. [REVIEW] Journal of Human Rights 9 (3):373-385.score: 84.0
  4. Christopher Bennett (2007). Apology and Reparation in a Multicultural State. In Michael D. A. Freeman & Ross Harrison (eds.), Law and Philosophy. Oxford University Press.score: 72.0
     
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  5. C. Manzoni (1982). Weil, Eric and His Apology for Hegel as Philosopher of the Modern State. Giornale Critico Della Filosofia Italiana 2 (1):107-125.score: 72.0
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  6. George Schedler (2007). Should There Be an Apology for American Slavery? Should There Be an Apology for American Slavery? 21 (2):125-148.score: 60.0
    Contemporary white Americans cannot meaningfully ask forgiveness from present-day African Americans for slavery, because such a group apology does not have the mental state needed to communicate regret and intend that listeners forgive the group. Even if the requisite mental state were present, contemporary white Americans are not responsible for the wrong and cannot apologize for wrongs for which they are not responsible. Additionally, such a purported apology is not directed to the victims of the wrong (...)
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  7. Michael Murphy (2011). Apology, Recognition, and Reconciliation. Human Rights Review 12 (1):47-69.score: 54.0
    The article examines the role of apology in a process of reconciling with historic injustice. As with so many other facets of the politics of reconciliation, official apologies are controversial, at times strenuously resisted, and their purpose and significance not always well understood. The article, therefore, seeks to articulate the key moral and practical resources that official apologies can bring to bear in a process of national reconciliation and to defend these symbolic acts against some of the more influential (...)
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  8. Mihaela Mihai & Mathias Thaler (eds.) (forthcoming). The Uses and Abuses of Apology. Palgrave MacMillan.score: 52.0
    "Recent decades have witnessed a sharp rise in the number of state apologies for historical and more recent injustices, ranging from enslavement to displacement and from violations of treaties to war crimes, all providing the backdrop to displays of official regret. Featuring a host of leading authors in the field, this book seeks to contribute to the growing literature on official apologies by effectively combining philosophical reflection and empirical analysis. It achieves two interrelated goals: it enriches the theoretical debates (...)
     
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  9. Alice MacLachlan (2013). Government Apologies to Indigenous Peoples. In C. Allen Speight & Alice MacLachlan (eds.), Justice, Responsibility and Reconciliation in the Wake of Conflict. Springer. 183-204.score: 36.0
    In this paper, I explore how theorists might navigate a course between the twin dangers of piety and excess cynicism when thinking critically about state apologies, by focusing on two government apologies to indigenous peoples: namely, those made by the Australian and Canadian Prime Ministers in 2008. Both apologies are notable for several reasons: they were both issued by heads of government, and spoken on record within the space of government: the national parliaments of both countries. Furthermore, in each (...)
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  10. Mitchell S. Green (2009). Speech Acts, the Handicap Principle and the Expression of Psychological States. Mind and Language 24 (2):139-163.score: 30.0
    Abstract: One oft-cited feature of speech acts is their expressive character: Assertion expresses belief, apology regret, promise intention. Yet expression, or at least sincere expression, is as I argue a form of showing: A sincere expression shows whatever is the state that is the sincerity condition of the expressive act. How, then, can a speech act show a speaker's state of thought or feeling? To answer this question I consider three varieties of showing, and argue that only (...)
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  11. Francesca Bartlett (2011). The Role of Apologies in Professional Discipline. Legal Ethics 14 (1):49-72.score: 30.0
    This article considers the common social act of apologising in the context of professional discipline of lawyers in Australia. It is argued that other social contexts in which an apology occurs, and the meanings generated, inform its use within this legal context. It is from the social meaning that apologies can be used as a legitimate way to gain insights into a person's ethical state of mind in disciplinary hearings. However, there are a range of difficulties, both practical (...)
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  12. G. A. Cohen (1977). Robert Nozick and Wilt Chamberlain: How Patterns Preserve Liberty. [REVIEW] Erkenntnis 11 (1):5 - 23.score: 24.0
    Let us now suppose that I have sold the product of my own labour for money, and have used the money to hire a labourer, i.e., I have bought somebody else's labour-power. Having taken advantage of this labour-power of another, I turn out to be the owner of value which is considerably higher than the value I spent on its purchase. This, from one point of view, is very just, because it has already been recognized, after all that I can (...)
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  13. William A. Edmundson (2010). Political Authority, Moral Powers and the Intrinsic Value of Obedience. Oxford Journal of Legal Studies 30 (1):179-191.score: 24.0
    Three concepts—authority, obedience and obligation—are central to understanding law and political institutions. The three are also involved in the legitimation of the state: an apology for the state has to make a normative case for the state’s authority, for its right to command obedience, and for the citizen’s obligation to obey the state’s commands. Recent discussions manifest a cumulative scepticism about the apologist’s task. Getting clear about the three concepts is, of..
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  14. Loyal D. Rue (1994). By the Grace of Guile: The Role of Deception in Natural History and Human Affairs. Oxford University Press.score: 24.0
    The nihilists are right, admits philosopher Loyal Rue. The universe is blind and aimless, indifferent to us and void of meaning. There are no absolute truths and no objective values. There is no right or wrong way to live, only alternative ways. There is no correct reading of a text or a picture or a dance. God is dead, nihilism reigns. But, Rue adds, nihilism is a truth inconsistent with personal happiness and social coherence. What we need instead is a (...)
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  15. Eugene Thacker (2012). Cosmic Pessimism. Continent 2 (2):66-75.score: 24.0
    continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, every (...)
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  16. J. T. Sheppard (1918). The Tragedy of Electra, According to Sophocles. Classical Quarterly 12 (02):80-.score: 24.0
    There is a note of uneasiness in many modern appreciations of Sophocles, and particularly of his Electra. A symptom is the familiar apology that, after all, he was the perfect artist. Jebb himself betrays a certain moral discomfort in the midst of his enthusiasm for the brightness of the morning sun that greets the righteous avenger. Professor Murray has the courage to state as a challenge the criticism which less candid writers hint by inuendo. By the very frankness (...)
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  17. Liu Hui-Lin (1979). The Poverty of Philosophy and the Philosophy of Poverty. Contemporary Chinese Thought 11 (2):55-76.score: 24.0
    No apology, I imagine, is necessary for the appearance of this translation\nof Marx's "Misere de la Philosophic" On the contrary it is strange\nthat it should not have been published in England before, anu that\nthe translation of his monumental work, the "Capital," tardy as that\nwas, should have yet been made before that of a work which was originally\npublished some twenty years before "Capital" first appeared.\n\n\nIt may be that the translators and editors of the latter work were\nof opinion that in view (...)
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  18. Daryl Koehn (2013). Why Saying "I'm Sorry" Isn't Good Enough. Business Ethics Quarterly 23 (2):239-268.score: 24.0
    The number of corporate apologies has increased dramatically during the past decade. This article delves into the ethics of apologies offered by chief executive officers (CEOs). It examines ways in which public apologies on the part of a representative (CEO) of a corporate body (the firm) differ from both private, interpersonal apologies, on the one hand, and nation-state/collective apologies, on the other. The article then seeks to ground ethically desirable elements of a corporate apology in the nature or (...)
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  19. Gustavo Gallón Giraldo (2007). Los derechos humanos: un mínimo común denominador para la convivencia civilizada en Colombia. Logos 11:58-74.score: 24.0
    ¿Why is it that Human Rights must be respected if it seems fashionable the apology for scorning them? This paper intends a review of how is it that Human Rights and the Humanitarian Right have developed, and of why they are not just moral ideals but a universal system of right, not without lacks, but also with plenty of developments. In that order of ideas three devices created to make the Human Rights exigible are analyzed. Such devices are: The (...)
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  20. Dalia Ofer (2010). VICTIMS, FIGHTERS, SURVIVORS Quietism and Activism in Israeli Historical Consciousness. Common Knowledge 16 (3):493-517.score: 24.0
    A contribution to the sixth installment of the Common Knowledge symposium “Apology for Quietism,” this article reflects on the challenges that understanding the Holocaust posed for Jews in Palestine and has posed for them in Israel. Ofer concentrates on the images of victims, fighters, and survivors as they were formulated during the last years of World War II and after the establishment of the State of Israel. Behind these images stood historical, concrete human beings who were classified according (...)
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  21. S. Yonezawa (1991). Socrates' Two Concepts of the Polis. History of Political Thought 12 (4):565-576.score: 24.0
    As an introduction to this paper, I refer to a controversy among scholars. Socrates said in the Apology (29d) that he would continue philosophizing even if the state forbade him, while he declared in the Crito (50a-53a) that every citizen should do whatever the state commands him to do. To solve this inconsistency, Vlastos is opposed to taking Socrates' remark in the Crito literally, regarding it as �inflated rhetoric�. According to Woozley, Socrates' remark in the Crito has (...)
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  22. J. Allen & B. A. Hocking (2010). Unlocking the Alienation: A Comparative Role for Alien Torts Legislation in Post-Colonial Reparations Claims? [REVIEW] Human Rights Review 11 (2):247-276.score: 24.0
    This article continues the themes developed in a previous paper looking at reparations for past wrongs in post-colonial Australia. It narrows the focus to examine the scope of the law of tort to provide reparations suffered as a result of colonisation and dispossession, with particular emphasis on the assimilation policies whose legacy is now known emphatically, although it ought not be exclusively, as the Stolen Generations. The search for more than just words is particularly topical in light of the Australian (...)
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  23. Archibald Campbell (1733/1994). An Enquiry Into the Original of Moral Virtue. Routledge/Thoemmes Press.score: 24.0
    This is the third selection of major works on the Scottish Enlightenment and includes the same combination of hard-to-find and popular works as in the two previous collections. Contents: An Essay on the Natural Equality of Men [1793] William Lawrence Brown, New introduction by Dr. William Scott 308 pp An Enquiry into the Origin of Moral Virtue [1733] Archibald Campbell 586 pp The Philosophical Works [1765] William Dudgeon, New introduction by David Berman 300 pp Institutes of Moral Philosophy For the (...)
     
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  24. John T. Sanders (1996). The State of Statelessness. In John T. Sanders & Jan Narveson (eds.), For and Against the State: New Philosophical Readings. Rowman and Littlefield.score: 21.0
    My objective in this paper is to address a handful of issues that typically get raised in discussions of philosophical anarchism. Some of these issues arise in discussions among partisans of anarchism, and some are more likely to be raised in efforts to defend the state against its opponents. My hope is to focus the argument in such a way as to make clearer the main issues that are at stake from the point of view of at least one (...)
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  25. Leonid Grinin (2004). Early State and Democracy. In Leonid Grinin, Robert Carneiro, Dmitri Bondarenko, Nikolay Kradin & Andrey Korotayev (eds.), The Early State, Its Alternatives and Analogues. ‘Uchitel’ Publishing House. 419--463.score: 19.0
    The present article is devoted to the problem which is debated actively to-day, namely whether Greek poleis and the Roman Republic were early states or they represented a specific type of stateless societies. In particular, Moshe Berent examines this problem by the example of Athens in his contribution to this volume. He arrives at the conclusion that Athens was a stateless society. However, I am of the opinion that this conclusion is wrong: and I believe that Athens and Rome were (...)
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  26. Christopher Bennett, Edgar Maraguat, J. M. Pérez Bermejo, Antony Duff, J. L. Martí, Sergi Rosell & Constantine Sandis (2012). Symposium. The Apology Ritual. Teorema 31 (2).score: 18.0
    Symposium on Christopher Bennet's The Apology Ritual. A Philosophical Theory of Punishment [Cambridge University Press, 2008].
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  27. Michael V. Antony (2008). Are Our Concepts Conscious State and Conscious Creature Vague? Erkenntnis 68 (2):239-263.score: 18.0
    Intuitively it has seemed to many that our concepts "conscious state" and "conscious creature" are sharp rather than vague, that they can have no borderline cases. On the other hand, many who take conscious states to be identical to, or realized by, complex physical states are committed to the vagueness of those concepts. In the paper I argue that "conscious state" and "conscious creature" are sharp by presenting four necessary conditions for conceiving borderline cases in general, and showing (...)
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  28. Paul Muench (2009). Socratic Irony, Plato's Apology, and Kierkegaard's On the Concept of Irony. In Niels Jørgen Cappelørn, Hermann Deuser & K. Brian Söderquist (eds.), Kierkegaard Studies Yearbook. de Gruyter. 71-125.score: 18.0
    In this paper I argue that Plato's Apology is the principal text on which Kierkegaard relies in arguing for the idea that Socrates is fundamentally an ironist. After providing an overview of the structure of this argument, I then consider Kierkegaard's more general discussion of irony, unpacking the distinction he draws between irony as a figure of speech and irony as a standpoint. I conclude by examining Kierkegaard's claim that the Apology itself is “splendidly suited for obtaining a (...)
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  29. Jennifer Nagel (2013). Knowledge as a Mental State. Oxford Studies in Epistemology 4:275-310.score: 18.0
    In the philosophical literature on mental states, the paradigmatic examples of mental states are beliefs, desires, intentions, and phenomenal states such as being in pain. The corresponding list in the psychological literature on mental state attribution includes one further member: the state of knowledge. This article examines the reasons why developmental, comparative and social psychologists have classified knowledge as a mental state, while most recent philosophers--with the notable exception of Timothy Williamson-- have not. The disagreement is traced (...)
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  30. David J. Chalmers (1996). Does a Rock Implement Every Finite-State Automaton? Synthese 108 (3):309-33.score: 18.0
    Hilary Putnam has argued that computational functionalism cannot serve as a foundation for the study of the mind, as every ordinary open physical system implements every finite-state automaton. I argue that Putnam's argument fails, but that it points out the need for a better understanding of the bridge between the theory of computation and the theory of physical systems: the relation of implementation. It also raises questions about the class of automata that can serve as a basis for understanding (...)
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  31. Jim Stone (2007). Pascal's Wager and the Persistent Vegetative State. Bioethics 21 (2):84–92.score: 18.0
    I argue that a version of Pascal's Wager applies to the persistent vegetative state with sufficient force that it ought to part of advance directives.
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  32. Jason Kawall (1999). The Experience Machine and Mental State Theories of Well-Being. Journal of Value Inquiry 33 (3):381-387.score: 18.0
    It is argued that Nozick's experience machine thought experiment does not pose a particular difficulty for mental state theories of well-being. While the example shows that we value many things beyond our mental states, this simply reflects the fact that we value more than our own well-being. Nor is a mental state theorist forced to make the dubious claim that we maintain these other values simply as a means to desirable mental states. Valuing more than our mental states (...)
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  33. Charles Sayward & Wayne Wasserman (1981). Has Nozick Justified the State? Pacific Philosophical Quarterly 62:411-415.score: 18.0
    In ANARCY, STATE AND UTOPIA Robert Nozick says that the fundamental question of political philosophy, one that precedes questions about how the state should be organized, is whether there should be any state at all. In the first part of his book he attempts to justify the state. We argue that he is not successful.
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  34. Michael Moehler (2009). Why Hobbes' State of Nature is Best Modeled by an Assurance Game. Utilitas 21 (3):297-326.score: 18.0
    In this article, I argue that if one closely follows Hobbes' line of reasoning in Leviathan, in particular his distinction between the second and the third law of nature, and the logic of his contractarian theory, then Hobbes' state of nature is best translated into the language of game theory by an assurance game, and not by a one-shot or iterated prisoner's dilemma game, nor by an assurance dilemma game. Further, I support Hobbes' conclusion that the sovereign must always (...)
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  35. Shlomo Avineri (1972). Hegel's Theory of the Modern State. London,Cambridge University Press.score: 18.0
    The first full-length study in English of Hegel's political philosophy. In order to present an overall view of the development of Hegel's political thinking the author has drawn on Hegel's philosophical works, his political tracts and his personal correspondence. Professor Avineri shows that although Hegel is primarily thought of as a philosopher of the state, he was much concerned with social problems and his concept of the state must be understood in this context.
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  36. Anita L. Allen (2011). Was I Entitled or Should I Apologize? Affirmative Action Going Forward. Journal of Ethics 15 (3):253-263.score: 18.0
    As a U.S. civil rights policy, affirmative action commonly denotes race-conscious and result-oriented efforts by private and public officials to correct the unequal distribution of economic opportunity and education attributed to slavery, segregation, poverty and racism. Opponents argue that affirmative action (1) violates ideals of color-blind public policies, offending moral principles of fairness and constitutional principles of equality and due process; (2) has proven to be socially and politically divisive; (3) has not made things better; (4) mainly benefits middle-class, wealthy (...)
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  37. Jukka Varelius (2011). Respect for Autonomy, Advance Directives, and Minimally Conscious State. Bioethics 25 (9):505-515.score: 18.0
    In this article, I consider whether the advance directive of a person in minimally conscious state ought to be adhered to when its prescriptions conflict with her current wishes. I argue that an advance directive can have moral significance after its issuer has succumbed to minimally conscious state. I also defend the view that the patient can still have a significant degree of autonomy. Consequently, I conclude that her advance directive ought not to be applied. Then I briefly (...)
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  38. Michael E. Cuffaro (2012). Many Worlds, the Cluster-State Quantum Computer, and the Problem of the Preferred Basis. Studies in History and Philosophy of Science Part B 43 (1):35-42.score: 18.0
    I argue that the many worlds explanation of quantum computation is not licensed by, and in fact is conceptually inferior to, the many worlds interpretation of quantum mechanics from which it is derived. I argue that the many worlds explanation of quantum computation is incompatible with the recently developed cluster state model of quantum computation. Based on these considerations I conclude that we should reject the many worlds explanation of quantum computation.
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  39. Leonid Grinin (2009). The Pathways of Politogenesis and Models of the Early State Formation. Social Evolution and History 8 (1):92-132.score: 18.0
    This article considers concrete manifestations of the politogenesis multilinearity and the variation of its forms; it analyzes the main causes that determined the politogenetic pathway of a given society. The respective factors include the polity's size, its ecological and social environment. The politogenesis should be never reduced to the only one evolutionary pathway leading to the statehood. The early state formation was only one of many versions of development of complex late archaic social systems. The author designates various complex (...)
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  40. Niklas Luhmann (1990). Political Theory in the Welfare State. W. De Gruyter.score: 18.0
    Translator's Introduction Political Theory in the Welfare State [Politische Theorie im Wohl- fahrtsstaat] was originally published (Olzog, Munich) in. ...
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  41. Carl Schmitt (1996/2008). The Leviathan in the State Theory of Thomas Hobbes: Meaning and Failure of a Political Symbol. University of Chicago Press.score: 18.0
    One of the most significant political philosophers of the twentieth century, Carl Schmitt is a deeply controversial figure who has been labeled both Nazi sympathizer and modern-day Thomas Hobbes. First published in 1938, The Leviathan in the State Theory of Thomas Hobbes used the Enlightenment philosopher’s enduring symbol of the protective Leviathan to address the nature of modern statehood. A work that predicted the demise of the Third Reich and that still holds relevance in today’s security-obsessed society, this volume (...)
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  42. Andres Rosler (2011). Odi Et Amo? Hobbes on the State of Nature. Hobbes Studies 24 (1):91-111.score: 18.0
    Very few—if any—will doubt Hobbes's aversion to the state of nature and sympathy for civil society. On the other hand, it is not quite news that it would be inaccurate to claim that Hobbes rejected the state of nature entirely. Indeed, he embraced or at the very least tolerated the state of nature at the international level in order to escape from the individual state of nature. Hobbes's recommended exchange of an individual state of nature (...)
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  43. Jukka Varelius (2009). Minimally Conscious State and Human Dignity. Neuroethics 2 (1):35-50.score: 18.0
    Recent progress in neurosciences has improved our understanding of chronic disorders of consciousness. One example of this advancement is the emergence of the new diagnostic category of minimally conscious state (MCS). The central characteristic of MCS is impaired consciousness. Though the phenomenon now referred to as MCS pre-existed its inclusion in diagnostic classifications, the current medical ethical concepts mainly apply to patients with normal consciousness and to non-conscious patients. Accordingly, how we morally should stand with persons in minimally conscious (...)
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  44. Mark Phelan & Wesley Buckwalter (forthcoming). Analytic Functionalism and Mental State Attribution. Philosophical Topics.score: 18.0
    We argue that the causal account offered by analytic functionalism provides the best account of the folk psychological theory of mind, and that people ordinarily define mental states relative to the causal roles these states occupy in relation to environmental impingements, external behaviors, and other mental states. We present new empirical evidence, as well as review several key studies on mental state ascription to diverse types of entities such as robots, cyborgs, corporations and God, and explain how this evidence (...)
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  45. Catherine Constable (2012). Withdrawal of Artificial Nutrition and Hydration for Patients in a Permanent Vegetative State: Changing Tack. Bioethics 26 (3):157-163.score: 18.0
    In the United States, the decision of whether to withdraw or continue to provide artificial nutrition and hydration (ANH) for patients in a permanent vegetative state (PVS) is placed largely in the hands of surrogate decision-makers, such as spouses and immediate family members. This practice would seem to be consistent with a strong national emphasis on autonomy and patient-centered healthcare. When there is ambiguity as to the patient's advanced wishes, the presumption has been that decisions should weigh in favor (...)
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  46. Christopher S. King (2008). Wisdom, Moderation, and Elenchus in Plato's Apology. Metaphilosophy 39 (3):345–362.score: 18.0
    This article contends that Socratic wisdom (sophia) in Plato's Apology should be understood in relation to moderation (sophrosune), not knowledge (episteme). This stance is exemplified in an interpretation of Socrates' disavowal of knowledge. The god calls Socrates wise. Socrates holds both that he is wise in nothing great or small and that the god does not lie. These apparently inconsistent claims are resolved in an interpretation of elenchus. This interpretion says that Socrates is wise insofar as he does not (...)
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  47. Walter Glannon (2008). Neurostimulation and the Minimally Conscious State. Bioethics 22 (6):337–345.score: 18.0
    Neurostimulation to restore cognitive and physical functions is an innovative and promising technique for treating patients with severe brain injury that has resulted in a minimally conscious state (MCS). The technique may involve electrical stimulation of the central thalamus, which has extensive projections to the cerebral cortex. Yet it is unclear whether an improvement in neurological functions would result in a net benefit for these patients. Quality-of-life measurements would be necessary to determine whether any benefit of neurostimulation outweighed any (...)
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  48. Kees Schuyt (1998). The Sharing of Risks and the Risks of Sharing: Solidarity and Social Justice in the Welfare State. [REVIEW] Ethical Theory and Moral Practice 1 (3):297-311.score: 18.0
    Solidarity as a social phenomenon means a sharing of feelings, interests, risks and responsibilities. The Western-European Welfare State can be seen as an organized system of solidarity, historically grown from group solidarity among workers, later between workers and employers, moving towards solidarity between larger social groups: between healthy people and the sick, between the young and the elderly, between the employed and the unemployed. This sharing of risks at a societal level however, has revealed the risks of sharing. In (...)
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  49. H. Bechmann-Pasquinucci (2005). From Quantum State Targeting to Bell Inequalities. Foundations of Physics 35 (11):1787-1804.score: 18.0
    Quantum state targeting is a quantum game which results from combining traditional quantum state estimation with additional classical information. We consider a particular version of the game and show how it can be played with maximally entangled states. The optimal solution of the game is used to derive a Bell inequality for two entangled qutrits. We argue that the nice properties of the inequality are direct consequences of the method of construction.
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