Results for 'Charity James'

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  1.  6
    James William Brodman, Charity and Religion in Medieval Europe. Washington, D.C.: Catholic University of America Press, 2009. Pp. Xiii, 318. $59.95. [REVIEW]Teofilo F. Ruiz - 2010 - Speculum 85 (3):646-647.
  2.  28
    Liberty, Charity, Fraternity: Lay Religious Confraternities at Bergamo in the Age of the Commune.Lester K. Little Sandro Buzzetti Giulio Orazio Bravi.James Banker - 1991 - Speculum 66 (3):665-666.
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  3.  5
    Charity, Family Aid, and Welfare Rights.James W. Nickel - 2002 - In Carl Wellman (ed.), Rights and Duties. Routledge. pp. 5--257.
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  4.  32
    Changing the CurriculumNew Priorities in the Curriculum.Charity James, John F. Kerr & Louise M. Berman - 1969 - British Journal of Educational Studies 17 (2):223.
  5. Distinguishing Charity as Goodness and Prudence as Rightness: A Key to Thomas's «Secunda Pars».James F. Keenan - 1992 - The Thomist 56 (3):407-426.
     
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  6.  17
    Letters.Sandra Gadell, John Gadell & Charity James - 1972 - Educational Studies 3 (2):130-130.
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  7.  33
    The Hermeneutics of Charity: Interpretation, Selfhood, and Postmodern Faith Edited by James K. A. Smith & Henry Isaac Venema.Richard S. Briggs - 2006 - Heythrop Journal 47 (4):678–679.
  8.  4
    The Hermeneutics of Charity: Interpretation, Selfhood, and Postmodern Faith Edited by James K. A. Smith & Henry Isaac Venema.Richard S. Briggs - 2006 - Heythrop Journal 47 (4):678-679.
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  9. The Costs of Public Income Redistribution and Private Charity.James Rolph Edwards - 2007 - Journal of Libertarian Studies 21 (2):3-20.
     
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  10.  3
    Report of the Twentieth Conference of Charities and Correction.George H. Ellis.James H. Hyslop - 1894 - International Journal of Ethics 5 (1):134-135.
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  11.  1
    By Knowledge and by Love: Charity and Knowledge in the Moral Theology of St. Thomas Aquinas.James E. Helmer - 2007 - Journal of the Society of Christian Ethics 27 (2):308-310.
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  12.  6
    Book Review:Report of the Twentieth Conference of Charities and Correction. George H. Ellis. [REVIEW]James H. Hyslop - 1894 - Ethics 5 (1):134-.
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  13.  26
    Grotius' Use of History and Charity in the Modern Transformation of the Just War Idea.James Turner Johnson - 1983 - Grotiana 4 (1):21-34.
  14.  29
    Does State Community Benefits Regulation Influence Charity Care and Operational Efficiency in U.S. Non-Profit Hospitals?Melvin A. Lamboy-Ruiz, James N. Cannon & Olena V. Watanabe - 2019 - Journal of Business Ethics 158 (2):441-465.
    Using a comprehensive sample of U.S. non-profit hospitals from 2011 to 2015, we examine the effects of state community benefits regulation on the amount of charity care provided by and the operational efficiency of U.S. non-profit hospitals. First, we document that, under such regulations, non-profit hospitals provide more charity care and less compensated care as a proportion of net revenue. We infer from these findings that CBR has the potential to increase both non-profit hospitals’ amount of charity (...)
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  15. Punishment and Desert.James Rachels - 1997 - In Hugh LaFollette - (ed.), Ethics in Practice. Blackwell. pp. 466--74.
    Retributivism—the idea that wrongdoers should be “paid back” for their wicked deeds—fits naturally with many people’s feelings. They find it deeply satisfying when murderers and rapists “get what they have coming,” and they are infuriated when villains “get away with it.” But others dismiss these feelings as primitive and unenlightened. Sometimes the complaint takes a religious form. The desire for revenge, it is said, should be resisted by those who believe in Christian charity. After all, Jesus himself rejected the (...)
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  16.  45
    Natural Knowledge as a Propaedeutic to Self-Betterment Francis Bacon and the Transformation of Natural History.James A. T. Lancaster - 2012 - Early Science and Medicine 17 (1-2):181-196.
    This paper establishes the 'emblematic' use of natural history as a propaedeutic to self-betterment in the Renaissance; in particular, in the natural histories of Gessner and Topsell, but also in the works of Erasmus and Rabelais. Subsequently, it investigates how Francis Bacon's conception of natural history is envisaged in relation to them. The paper contends that, where humanist natural historians understood the use of natural knowledge as a preliminary to individual improvement, Bacon conceived self-betterment foremost as a means to Christian (...)
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  17.  19
    A History of Catholic Moral Theology in the Twentieth Century: From Confessing Sins to Liberating Consciences.James F. Keenan - 2010 - Continuum.
    Background -- The moral manualists -- Initiating reform : Odon Lottin -- Retrieving Scripture and charity : Fritz Tillman and Gérard Gilleman -- Synthesis : Bernard Häring -- The neo-manualists -- New foundations for moral reasoning, 1970-89 -- New foundations for a theological anthropology, 1980-2000 -- Toward a global discourse on suffering and solidarity -- Afterword: The encyclicals of Pope Benedict XVI.
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  18.  18
    Should Undocumented Aliens Be Entitled to Health Care?James W. Nickel - 1986 - Hastings Center Report 16 (6):19-23.
    Congress recently decided that undocumented aliens are ineligible for medical benefits under the 1966 Medicaid Act, overruling a judicial decision that would have required the federal government to reimburse states partially for the costs of providing free care. Is providing such care simply a matter of prudence and charity? Or do illegal aliens have strong moral claims to medical care that generate duties for hospitals and government agencies?
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  19.  5
    Distinguishing the Lover of Peace From the Pacifist, the Appeaser, and the Warmonger.James A. Harold - 2013 - Forum Philosophicum: International Journal for Philosophy 18 (1):5-17.
    How is one to distinguish a true lover of peace from a mere appeaser, a pacifist, and a warmonger? Distinguishing them can be sometimes confusing, as they will often appropriate each other’s language. The criterion for the above distinction does not only lie in outward behavior, as knowledge of inward attitudes is also required. A right understanding of these attitudes and motivations involve at least an implicit grasp of the true nature of peace, which is investigated as something more than (...)
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  20. Rorty on Realism and Constructivism.James A. Stieb - 2005 - Metaphilosophy 36 (3):272-294.
    This article argues that we can and should recognize the mind dependence, epistemic dependence, and social dependence of theories of mind-independent reality, as opposed to Rorty, who thinks not even a constructivist theory of mind-independent reality can be had. It accuses Rorty of creating an equivocation or "dualism of scheme and content" between causation and justification based on various "Davidsonian" irrelevancies, not to be confused with the actual Davidson. These include the 'principle of charity', the attack against conceptual schemes, (...)
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  21. The Ideal of Charity in the Realist Age.Chris Colgan - 2009 - In James Connelly & Stamatoula Panagakou (eds.), Anglo-American Idealism: Thinkers and Ideas / [Edited by] James Connelly and Stamatoula Panagakou. Peter Lang.
     
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  22.  10
    Being Given: Toward a Phenomenology of Givenness. [REVIEW]James Dodd - 2004 - Graduate Faculty Philosophy Journal 25 (1):161-184.
    What are we to make of the phenomenology of Jean-Luc Marion? It is perhaps most remarkable in the boldness with which it re-engages the classical phenomenologies of Husserl and Heidegger; this was already the case with Marion’s 1989 Réduction et donation, and remains the case with two texts that have appeared in English since Being Given, In Excess and Prolegomena to Charity. Being Given, which originally appeared in 1997 in French under the title Etant donné: Essai d’une phénoménologie de (...)
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  23.  24
    Marion and Phenomenology.James Dodd - 2004 - Graduate Faculty Philosophy Journal 25 (1):161-184.
    What are we to make of the phenomenology of Jean-Luc Marion? It is perhaps most remarkable in the boldness with which it re-engages the classical phenomenologies of Husserl and Heidegger; this was already the case with Marion’s 1989 Réduction et donation, and remains the case with two texts that have appeared in English since Being Given, In Excess and Prolegomena to Charity. Being Given, which originally appeared in 1997 in French under the title Etant donné: Essai d’une phénoménologie de (...)
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  24.  9
    Politics and Eros: Beyond Justice “A Raft on the Seas of Life”.James V. Schall - 2007 - Telos: Critical Theory of the Contemporary 2007 (138):8-42.
    Justice is a noble virtue, yet it seems everywhere incomplete, even when it seems complete. In Lincoln's Second Inaugural Address (March 4, 1864), for instance, we read: As was said three thousand years ago, so still it must be said “the judgments of the Lord are true and righteous altogether” (Psalm 19:9). With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the (...)
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  25.  53
    Interpreting Disturbed Minds: Donald Davidson and The White Ribbon.James J. Pearson - 2012 - Film-Philosophy 16 (1):1-15.
    Thomas Elsaesser claims the late Haneke as a director of ‘mind-game’ films, but his diagnosis of the appeal of such films fails to account for The White Ribbon . In this paper, I draw on the theory of radical interpretation developed by American philosopher Donald Davidson to uncover the film’s power. I argue that the focus on charity in Davidson’s account of the conditions under which an interpreter is able to find a foreign community intelligible illuminates the exquisite discomfort (...)
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  26.  17
    In the Eyes of Others.James Mackey - 1964 - Philosophical Studies (Dublin) 13:320-321.
    This book which is sub-titled Common Misconceptions of Catholicism contains a series of essays by American Jesuits on points of Catholic doctrine which are the most fruitful sources of misconceptions amongst non-Catholics. It does not follow that the book is solely for non-Catholics since it is a fair presumption that misconceptions of Catholicism amongst non-Catholics are due in no small part to Catholics themselves, to their inability to understand or express properly their own religious and moral positions. The removal of (...)
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  27.  2
    Hume’s Wide Construal of the Virtues.James Fieser - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 11:39-45.
    The term "virtue" has traditionally been used to designate morally good character traits such as benevolence, charity, honesty, wisdom, and honor. Although ethicists do not commonly offer a definitive list of virtues, the number of virtues discussed is often short and their moral significance is clear. Hume's analysis of the virtues departs from this tradition both in terms of the quantity of virtues discussed and their obvious moral significance. A conservative estimate of the various virtues Hume refers to in (...)
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  28.  30
    The Morality of Bargaining: Insights From “Caritas in Veritate”. [REVIEW]James Bernard Murphy - 2011 - Journal of Business Ethics 100 (S1):79-88.
    Pope Benedict XVI’s 2009 Encyclical-Letter “ Caritas in Veritate ,” (CV) breaks some new ground in the tradition of Catholic social teaching. I argue that explicitly this document makes a call for a new theory of economic exchange. Whereas, the traditional scholastic theory of the “just price” was focused on “the principle of the equivalence in value of exchanged goods” (CV 35), a new theory of exchange must focus instead on “a metaphysical understanding of the relations between persons” (CV 53). (...)
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  29. Distinguishing the Lover of Peace From the Pacifist, the Appeaser and the Warmonger on Hard Times.James A. Harold - 1970 - Forum Philosophicum: International Journal for Philosophy 18 (1):5-18.
    How is one to distinguish a true lover of peace from a mere appeaser, a pacifist, and a warmonger? Distinguishing them can be sometimes confusing, as they will often appropriate each other’s language. The criterion for the above distinction does not only lie in outward behavior, as knowledge of inward attitudes is also required. A right understanding of these attitudes and motivations involve at least an implicit grasp of the true nature of peace, which is investigated as something more than (...)
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  30.  49
    Too Soon to Say.Edward James - 2012 - Philosophy 87 (3):421-442.
    (1) Rupert Read charges that Rawls culpably overlooks the politicized Euthyphro: Do we accept our political perspective because it is right or is it right because we accept it? (2) This charge brings up the question of the deficiency dilemma: Do others disagree with us because of our failures or theirs? —where the two dilemmas appear to be independent of each other and lead to the questions of the logic of deficiency, moral epistemic deficiency, epistemic peers, and the hardness of (...)
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  31.  1
    Amor Amicitiae: On the Love That is Friendship. Essays in Medieval Thought and Beyond in Honor of the Rev. Professor James McEvoy.Thomas Kelly & Philipp Rosemann (eds.) - 2004 - Peeters Publishers.
    This volume honors the Rev. Professor James McEvoy on the occasion of his sixtieth birthday. The theory of friendship, which has been one of McEvoy's major fields of research and publication, used to be at the heart of the philosophical project, and indissociable from it. For Socrates, philosophy was possible only as the pursuit of wisdom, virtue, and beauty in a community of friends engaged in an "erotic" quest for the good. The present volume wants to make a contribution (...)
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  32.  2
    Engaging in an Accurate Assessment of Pluralism in William James.J. Edward Hackett - 2020 - Contemporary Pragmatism 17 (1):85-99.
    In this essay, I will respond to the several charges laid at my feet by Robert Talisse and Scott Aikin engaged in their response entitled “Pragmatism and ‘Existential’ Pluralism: A Response to Hackett” about my article that also appeared in Contemporary Pragmatism entitled “Why James Can Be an Existential Pluralist”. At the heart of my response lies a concern with what I call the principle of hermeneutic charity and the final view James offers us of his entire (...)
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  33. I—James Ladyman: On the Identity and Diversity of Objects in a Structure.James Ladyman - 2007 - Aristotelian Society Supplementary Volume 81 (1):23-43.
    The identity and diversity of individual objects may be grounded or ungrounded, and intrinsic or contextual. Intrinsic individuation can be grounded in haecceities, or absolute discernibility. Contextual individuation can be grounded in relations, but this is compatible with absolute, relative or weak discernibility. Contextual individuation is compatible with the denial of haecceitism, and this is more harmonious with science. Structuralism implies contextual individuation. In mathematics contextual individuation is in general primitive. In physics contextual individuation may be grounded in relations via (...)
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  34.  78
    William James and Phenomenology.James M. Edie - 1970 - Review of Metaphysics 23 (3):481-526.
    This is a study of all the recent literature on william james written from a phenomenological perspective with the purpose of showing that william james made fundamental contributions to the phenomenological theory of the intentionality of consciousness, To the phenomenological theory of self-Identity, And to the phenomenological conception of noetic freedom as the basic concept of ethical theory.
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  35.  54
    I—James Lenman: What is Moral Inquiry?James Lenman - 2007 - Aristotelian Society Supplementary Volume 81 (1):63-81.
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  36. The Writings of William James: A Comprehensive Edition.William James - 1967 - New York: University of Chicago Press.
  37.  17
    The Invocation of Clio: A Response.John Milbank - 2005 - Journal of Religious Ethics 33 (1):3-44.
    The Summer 2004 issue of the "Journal of Religious Ethics" included papers by James Wetzel, Gordon Michalson, Jennifer Herdt, and David Craig that assessed my interpretation of certain historical figures and texts. These papers also considered the place of those interpretations in my normative theology. This response spells out the relationship, as I see it, between historical inquiry and theological utterance and then addresses some of the concerns posed in those papers.
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  38.  39
    Bodily Influences on Emotional Feelings: Accumulating Evidence and Extensions of William James’s Theory of Emotion.James D. Laird & Katherine Lacasse - 2014 - Emotion Review 6 (1):27-34.
    William James’s theory of emotion has been controversial since its inception, and a basic analysis of Cannon’s critique is provided. Research on the impact of facial expressions, expressive behaviors, and visceral responses on emotional feelings are each reviewed. A good deal of evidence supports James’s theory that these types of bodily feedback, along with perceptions of situational cues, are each important parts of emotional feelings. Extensions to James’s theory are also reviewed, including evidence of individual differences in (...)
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  39. William James, Positive Psychology, and Healthy-Mindedness.James O. Pawelski - 2003 - Journal of Speculative Philosophy 17 (1):53-67.
  40.  71
    Knowledge, Practical Adequacy, and Stakes.Charity Anderson & John Hawthorne - 2019 - Oxford Studies in Epistemology 6.
    Defenses of pragmatic encroachment commonly rely on two thoughts: first, that the gap between one’s strength of epistemic position on p and perfect strength sometimes makes a difference to what one is justified in doing, and second, that the higher the stakes, the harder it is to know. It is often assumed that these ideas complement each other. This chapter shows that these ideas are far from complementary. Along the way, a variety of strategies for regimenting the somewhat inchoate notion (...)
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  41.  41
    God and Human Attitudes: James Rachels.James Rachels - 1971 - Religious Studies 7 (4):325-337.
    Kneeling down or grovelling on the ground, even to express your reverence for heavenly things, is contrary to human dignity.
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  42. The Natural Love of God Over Self: The Role of Self-Interest in Thirteenth-Century Ethics.Thomas M. Osborne - 2001 - Dissertation, Duke University
    This dissertation uses the context of the thirteenth-century debate about the natural love of God over self to clarify the difference between the ethical system of Thomas Aquinas and that of John Duns Scotus. Although Thomas and Scotus both believe that such love is possible, they disagree about the reasons for this position. ;Early thirteenth-century thinkers, such as William of Auxerre and Philip the Chancellor, were the first to distinguish between a natural love of God and charity, which is (...)
     
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  43.  32
    Ethics, Organ Donation and Tax: A Reply to Quigley and Taylor.Kasper Lippert-Rasmussen & Thomas Søbirk Petersen - 2012 - Journal of Medical Ethics 38 (8):463-464.
    A national opt-out system of post-mortem donation of scarce organs is preferable to an opt-in system. Unfortunately, the former system is not always feasible, and so in a recent JME article we canvassed the possibility of offering people a tax break for opting-in as a way of increasing the number of organs available for donation under an opt-in regime. Muireann Quigley and James Stacey Taylor criticize our proposal. Roughly, Quigley argues that our proposal is costly and, hence, is unlikely (...)
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  44.  1
    James's Will-to-Believe Doctrine.James C. S. Wernham - 1987 - Mcgill-Queen's University Press.
    In 1896 William James published an essay entitled The Will to Believe, in which he defended the legitimacy of religious faith against the attacks of such champions of scientific method as W.K. Clifford and Thomas Huxley. James's work quickly became one of the most important writings in the philosophy of religious belief. James Wernham analyses James's arguments, discusses his relation to Pascal and Renouvier, and considers the interpretations, and misinterpretations, of James's major critics. Wernham shows (...)
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  45.  33
    Virtue, Connaturality and Know-How.John N. Williams, T. Brian Mooney & Mark Nowacki - unknown
    Virtue epistemology is new in one sense but old in another. The new tradition starts with figures such as Code, Greco, Montmarquet, and Zagzebski. The old tradition has its pedigree in Plato, Aristotle, Aquinas, and their modern interpreters such as Anscombe and MacIntyre. Virtue epistemology recognizes that knowledge is something we value and that propositional knowledge requires intellectual virtues, that is to say, virtues as applied to the intellect. Although much pioneering work in the new tradition has been done on (...)
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  46. William James's Radical Reconstruction of Philosophy.William James & Charlene Haddock Seigfried - 1992 - Transactions of the Charles S. Peirce Society 28 (1):145-156.
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  47.  16
    How to Do Things with Words. The William James Lectures Delivered at Harvard University in 1955.James Thomson - 1971 - Journal of Symbolic Logic 36 (3):513-514.
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  48.  90
    Liberty Versus Equal Opportunity*: James S. Fishkin.James S. Fishkin - 1987 - Social Philosophy and Policy 5 (1):32-48.
    Liberalism has often been viewed as a continuing dialogue about the relative priorities between liberty and equality. When the version of equality under discussion requires equalization of outcomes, it is easy to see how the two ideals might conflict. But when the version of equality requires only equalization of opportunities, the conflict has been treated as greatly muted since the principle of equality seems so meager in its implications. However, when one looks carefully at various versions of equal opportunity and (...)
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  49.  15
    James Mensch, Embodiments: From the Body to the Body Politic (Evanston, Il: Northwestern University Press, 2009) Religious Intolerance: Hating Your Neighbour as Yourself.James Mensch - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 15 (2):171-189.
    Religion has been a constant throughout human history. Evidence of it dates from the earliest times. Religious practice is also universal, appearing in every region of the globe. To judge from recorded history and contemporary accounts, religious intolerance is equally widespread. Yet all the major faiths proclaim the golden rule, namely, to “love your neighbour as yourself.” When Jesus was asked by a lawyer, “Who is my neighbour?” he replied with the story of the good Samaritan—the man who bound up (...)
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  50. The Market as a Creative Process: James M. Buchanan And Viktor J. Vanberg.James M. Buchanan - 1991 - Economics and Philosophy 7 (2):167-186.
    Contributions in modern theoretical physics and chemistry on the behavior of nonlinear systems, exemplified by Ilya Prigogine's work on the thermodynamics of open systems, attract growing attention in economics. Our purpose here is to relate the new orientation in the natural sciences to a particular nonorthodox strand of thought within economics. All that is needed for this purpose is some appreciation of the general thrust of the enterprise, which involves a shift of perspective from the determinism of conventional physics to (...)
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