Results for 'Fales, Evan M.'

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  1.  34
    Communication and Conflict Management Training for Clinical Bioethics Committees.M. Edelstein Lauren, G. DeRenzo Evan, Craig Zelizer Elizabeth Waetzig & O. Mokwunye Nneka - 2009 - HEC Forum 21 (4):341-349.
  2.  7
    Power, Conflict and Constitutionalism in Organizations.W. M. Evan - 1975 - Social Science Information 14 (1):53-80.
  3.  24
    Curbside Consultation Re-Imagined: Borrowing From the Conflict Management Toolkit.M. Edelstein Lauren, J. Lynch John, O. Mokwunye Nneka & G. DeRenzo Evan - 2010 - HEC Forum 22 (1):41-49.
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  4.  7
    The Y2K Problem.Mark Manion & William M. Evan - 1999 - Acm Sigcas Computers and Society 29 (4):24-29.
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  5.  22
    Scientific Explanations of Mystical Experiences, Part I: The Case of St Teresa: Evan Fales.Evan Fales - 1996 - Religious Studies 32 (2):143-163.
    Several writers have argued for the implausibility of there being naturalistic explanations of mystical experience. These writers recognize that the evidential significance of mystical experiences for theism depends upon whether explanations that exclude supernatural agency can be discounted; but they seem unaware of some of the best scientific work done in this area. Part I of the present paper introduces the theory of I. M. Lewis, an anthropologist, and tests it against the case of St Teresa. I use Teresa because (...)
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  6.  50
    Divine Intervention: Metaphysical and Epistemological Puzzles * by Evan Fales.M. Scott - 2012 - Analysis 72 (1):206-207.
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  7.  23
    Scientific Explanations of Mystical Experiences: Evan Fales.Evan Fales - 1996 - Religious Studies 32 (3):297-313.
    In Part I of this paper, I took up a challenge posed by Alston , Wainwright , Yandell , and other theists who hold the rather natural view that mystical experiences provide perceptual contact with God, roughly on a par with the access sense experience affords to the natural world. These theists recognize, at the same time, that the plausibility of this view would be significantly compromised by the possibility of scientifically explaining mystical experiences – especially if a scientific explanation (...)
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  8.  10
    Replies to Evan Fales: On Science, Miracles, Agency Theory, and the God-of-the-Gaps.J. P. Moreland - 2001 - Philosophia Christi 3 (1):48 - 49.
    In a previous article, I argue that on the assumption that God exercises libertarian agency, a primary causal divine miracle could, in principle, leave a scientifically detectable gap in the natural world. In a subsequent publication, Evan Fales offered a critique of my argument and this article is my rejoinder. I justify my employment of Divine libertarian agency and respond to Fales’s two, closely-related questions: How much energy could one add to a room by making a lot of decisions? (...)
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  9.  6
    Replies to Evan Fales: On History and Miracles.Francis J. Beckwith - 2001 - Philosophia Christi 3 (1):42 - 45.
    This article is a response to Evan Fales’s critique of Francis Beckwith’s chapter ’Philosophia Christi’ Series 2, 3.1 2001) that appeared in the 1997 book, ’In Defense of Miracles’ (InterVarsity Press, 1997). Beckwith argues that Fales seems to misunderstand his argument. In his reply, Beckwith clarifies his original case and then moves on and addresses Fales’s argument that if miracles regularly occur, the reason for believing in miracles would be undermined; they are contrary to the regular course of nature. (...)
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  10.  44
    Divine Intervention and the Conservation of Energy: A Reply to Evan Fales. [REVIEW]Robert Larmer - 2014 - International Journal for Philosophy of Religion 75 (1):27-38.
    Evan Fales has recently argued that, although I provide the most promising approach for those concerned to defend belief in divine intervention, I nevertheless fail to show that such belief can be rational. I argue that Fales’ objections are unsuccessful.
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  11.  26
    Evan Fales on the Possibility of Divine Causation.Gregory E. Ganssle - 2015 - Sophia 54 (1):25-34.
    Evan Fales has argued that divine causation is not possible. His central argument involves an analysis of causation that requires that there has to be a mapping feature to guarantee that the particular effect follows the particular cause. He suggests that being related in space and time will provide the means to map the right effects onto their causes. In this paper, I argue that the spatial relation between cause and effect is not necessary to the causal relation. In (...)
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  12. Replies to Evan Fales: On the Empty Tomb of Jesus.William Lane Craig - 2001 - Philosophia Christi 3 (1):67 - 76.
    Evan’s Fales’s idiosyncratic interpretation of the origin of the empty tomb narrative in the gospels of the New Testament is shown to be flawed in taking pagan mythology rather than Palestinian Judaism as the proper interpretive context for the life of Jesus.
     
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  13. Replies to Evan Fales: On the Evidence of Miracles and the Historicity of the Resurrection.R. Douglas Geivett - 2001 - Philosophia Christi 3 (1):53 - 60.
    In his critical commentary on my earlier essay, "The Evidential Value of Miracles," Evan Fales explores a series of general methodological issues in sympathy with David Hume and sets forth three arguments against the historicity of the resurrection of Jesus Christ, which it was not the purpose of my essay to defend but which I nevertheless affirmed. In response, I first address each of Fales’s critical asides and interpretive comments, and then respond to his claim that there are three (...)
     
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  14.  39
    Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles. [REVIEW]Michael Almeida - 2012 - Review of Metaphysics 65 (4):868-870.
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  15.  12
    Money, Power, and Health Care. Evan M. Melhado, Walter Feinberg, Harold M. Swartz.Charles Webster - 1990 - Isis 81 (4):802-803.
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  16.  10
    Evan M. Melhado and Tore Frängsmyr , Enlightenment Science in the Romantic Era: The Chemistry of Berzelius and its Cultural Setting. Cambridge: Cambridge University Press, 1992. Pp. Xiv + 246. ISBN 0-521-41775-9. £30.00, $49.95. [REVIEW]William Brock - 1993 - British Journal for the History of Science 26 (2):245-246.
  17.  7
    Money, Power, and Health Care by Evan M. Melhado; Walter Feinberg; Harold M. Swartz. [REVIEW]Charles Webster - 1990 - Isis: A Journal of the History of Science 81:802-803.
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  18.  5
    Enlightenment Science in the Romantic Era: The Chemistry of Berzelius and Its Cultural Setting by Evan M. Melhado; Tore Frangsmyr. [REVIEW]John Mcevoy - 1994 - Isis: A Journal of the History of Science 85:522-523.
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  19.  2
    Jacob Berzelius: The Emergence of His Chemical System. Evan M. Melhado.John Hedley Brooke - 1983 - Isis 74 (1):114-114.
  20.  58
    Evan Fales, Divine Intervention: Metaphysical and Epistemological Puzzles.Bradley Monton - 2015 - European Journal for Philosophy of Religion 7 (4):259--263.
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  21.  41
    Evan Fales, a Defense of the Given (Lanham, MD: Rowman & Littlefield, 1996).Laurence Bonjour - 2000 - Noûs 34 (3):468–480.
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  22.  3
    Evan Fales, A Defense Of The Given : Critical Studies.Laurence BonJour - 2000 - Nandocirc;Us 34 (3):468-480.
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  23.  6
    Replies to Evan Fales: On Defining Miracles.Richard Purtill - 2001 - Philosophia Christi 3 (1):37 - 39.
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  24. Evan Fales, A Defense of the Given Reviewed By.Charles Ripley - 1997 - Philosophy in Review 17 (5):320-324.
     
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  25.  27
    Causation and Universals, by Evan Fales. [REVIEW]John W. Carroll - 1992 - Philosophy and Phenomenological Research 52 (4):1001-1004.
  26.  16
    The De Primo Principio of Duns Scotus. A Revised Text and Translation by Evan Roche, O.F.M., Ph.D. (The Franciscan Institute, St. Bonaventure, New York.). [REVIEW]Thomas Corbishley - 1950 - Philosophy 25 (92):87-.
  27.  5
    Knowledge and Power in a Global Society. William M. Evan.Brigitte Schroeder-Gudehus - 1983 - Isis 74 (2):262-262.
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  28. Engels, F. 71 Esteban, R 79 Etzioni, A. 189,266 Evan, W M. 259 Fastow, A. 167,168.Thomas Aquinas, J. E. Aubert, Urs Novartis Baerlocher, Bai Xincai, P. Baldinger, Bao Zonghao, T. L. Beauchamp, G. S. Becker, D. Bell & G. Benston - 2006 - In Xiaohe Lu & Georges Enderle (eds.), Developing Business Ethics in China. Palgrave-Macmillan.
     
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  29. Replies to Evan Fales: On God's Actions.Stephen T. Davis - 2001 - Philosophia Christi 3 (1):51 - 52.
     
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  30. Evan Fales: Causation and universals. [REVIEW]Sören Halldén - 1991 - Theoria 57 (1):121.
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  31. Evan Fales, A Defense of the Given. [REVIEW]Charles Ripley - 1997 - Philosophy in Review 17:320-324.
     
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  32. A Defense of the Given.Evan M. Fales - 1996 - Lanham: Rowman &Amp; Littlefield.
    The Doctrine of the Given The Myth of the Given A Methodological Problem To a convinced foundationalist, the project of establishing the existence of the ...
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  33.  87
    Divine Freedom and the Choice of a World.Evan M. Fales - 1994 - International Journal for Philosophy of Religion 35 (2):65 - 88.
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  34. The Structure of Explanations.Evan M. Fales - 1974 - Dissertation, Temple University
     
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  35. Acquaintance and Fallible Non-Inferential Justification.Chris Tucker - 2016 - In Michael Bergmann & Brett Coppenger (eds.), Intellectual Assurance: Essays on Traditional Epistemic Internalism. Oxford University Press. pp. 43-60.
    Classical acquaintance theory is any version of classical foundationalism that appeals to acquaintance in order to account for non-inferential justification. Such theories are well suited to account for a kind of infallible non-inferential justification. Why am I justified in believing that I’m in pain? An initially attractive (partial) answer is that I’m acquainted with my pain. But since I can’t be acquainted with what isn’t there, acquaintance with my pain guarantees that I’m in pain. What’s less clear is whether, given (...)
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  36.  51
    On a Sociological Challenge to the Veridicality of Religious Experience.Jerome Gellman - 1998 - Religious Studies 34 (3):235-251.
    This paper replies to Evan Fales' sociological explanation of mystical experience in two articles in "Religious Studies" vol. 32 (143-63 and 297-313). In these papers Fales applies the ideas of I. M. Lewis on spirit possession to show how mystical experiences can be accounted for as vehicles for the acquisition of political power and social control. The rebuttal of Fales contains three main elements: (a) the presentation of specific examples of theistic mystical experience from Christianity and Judaism which provide (...)
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  37.  20
    Freeman and Evan: Stakeholder Theory in the Original Position.Alexei M. Marcoux - 1999 - Business Ethics Quarterly 9 (2):207-224.
    We argue that the Rawlsian social contract argument advanced for stakeholder theory by R. Edward Freeman, writing alone and with William M. Evan, fails in three main ways. First, it is true to Rawls in neither form, nor purpose, nor the level of knowledge (or ignorance) required to motivate the veil of ignorance. Second, it fails to tailor the veil of ignorance to the fairness conditions that are required to solve the moral problem that Freeman and Evan set (...)
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  38.  14
    Evaluating the Fales/Gellman Debate on the Epistemic Status of Mystical Religious Experiences.Leland R. Harper - 2014 - International Journal of Philosophy and Theology 75 (1):55-73.
    From the mid 1990s to the early 2000s there has been a debate between Jerome Gellman and Evan Fales regarding the epistemic status of mystical religious experience. Gellman argues that mystical religious experiences provide some justification for the belief that God exists when taken in conjunction with a variety of other experiential evidence. Fales takes a naturalistic approach and argues that instances of mystical theistic experiences are only tools by which the mystic attempts to gain greater social status. In (...)
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  39. Are Causal Laws Contingent?Evan Fales - 1993 - In John Bacon, Keith Campbell & Lloyd Reinhardt (eds.), Ontology, Causality and Mind: Essays in Honour of D.M. Armstrong. Cambridge University Press.
    It has been nearly a decade and a half since Fred Dretske, David Armstrong and Michael Tooley, having each rejected the Regularity theory, independently proposed that natural laws are grounded in a second-order relation that somehow binds together universals.' (l shall call this the ‘DTA theory’). In this way they sought to overcome the major - and notorious — shortcomings of every version of the Regularity theory: how to provide truth conditions for laws that lack instances; how to distinguish laws (...)
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  40.  61
    Scientific Explanations of Mystical Experiences, Part I: The Case of St Teresa.Evan Fales - 1996 - Religious Studies 32 (2):143.
    Several writers have argued for the implausibility of there being naturalistic explanations of mystical experience. These writers recognize that the evidential significance of mystical experiences for theism depends upon whether explanations that exclude supernatural agency can be discounted; but they seem unaware of some of the best scientific work done in this area. Part I of the present paper introduces the theory of I. M. Lewis, an anthropologist, and tests it against the case of St Teresa. I use Teresa because (...)
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  41.  41
    Scientific Explanations of Mystical Experiences: II. The Challenge to Theism.Evan Fales - 1996 - Religious Studies 32 (3):297-313.
    In Part I of this paper, I argued that the mystical experiences of Teresa of Avila are well explained by the anthropological theory of I. M. Lewis. In Part II, I discuss how the causal gap between the social circumstances identified by Lewis and individual phenomenology can be filled in. I then show that Lewis's theory, thus supplemented, is a genuine competitor to the theistic understanding of mystical experience, and that it is much more strongly confirmed by the available evidence (...)
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  42.  59
    Can Science Explain Mysticism?Evan Fales - 1999 - Religious Studies 35 (2):213-227.
    Jerome Gellman has recently disputed my claim that a naturalistic explanation for mystical experiences is available, a better explanation than any current attempt to show that God is sometimes perceived in those experiences. Gellman argues (i) that some mystics do not 'fit' the sociological explanation of I. M. Lewis; (ii) that the sociological analysis of tribal mysticism cannot properly be extended to theistic experiences; and (iii) that mystical experiences merit prima facie credence, so the burden of proof falls on the (...)
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  43.  24
    Communication and Conflict Management Training for Clinical Bioethics Committees.Lauren M. Edelstein, Evan G. DeRenzo, Elizabeth Waetzig, Craig Zelizer & Nneka O. Mokwunye - 2009 - HEC Forum 21 (4):341-349.
    Communication and Conflict Management Training for Clinical Bioethics Committees Content Type Journal Article Pages 341-349 DOI 10.1007/s10730-009-9116-7 Authors Lauren M. Edelstein, Johns Hopkins Medicine’s Howard County General Hospital 5755 Cedar Lane Columbia MD 21044 USA Evan G. DeRenzo, Washington Hospital Center Center for Ethics 110 Irving St Washington, D.C. NW 20010 USA Elizabeth Waetzig, Change Matrix Inc. 485 Maylin St. Pasadena CA 91105 USA Craig Zelizer, Georgetown University Department of Government 3240 Prospect St. Washington, D.C. NW 20057 USA Nneka (...)
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  44.  15
    Dreaming, Imagining, and First-Person Methods in Philosophy: Commentary on Evan Thompson's Waking, Dreaming, Being.Jennifer M. Windt - 2016 - Philosophy East and West 66 (3):959-981.
    Evan’s book is in many ways an exercise in remapping. The first is suggested by the book’s title. Waking, Dreaming, Being challenges existing ways of mapping the conceptual relationship between conscious states across the sleep-wake cycle. The idea that waking and dreaming are not discrete states but can interpenetrate each other—that, to use Evan’s words, they “aren’t opposed but flow into and out of [one] an other” —is a central theme running through the book. If Evan is (...)
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  45. Causation and Universals.Evan FALES - 1990 - Routledge.
    The world contains objective causal relations and universals, both of which are intimately connected. If these claims are true, they must have far-reaching consequences, breathing new life into the theory of empirical knowledge and reinforcing epistemological realism. Without causes and universals, Professor Fales argues, realism is defeated, and idealism or scepticism wins. Fales begins with a detailed analysis of David Hume's argument that we have no direct experience of necessary connections between events, concluding that Hume was mistaken on this fundamental (...)
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  46. Luminescent Physicalism, A Book Review of Evan Thompson's *Waking, Dreaming, Being*. [REVIEW]Gregory M. Nixon - 2016 - Journal of Consciousness Studies 23 (9-10):262-267.
    This is a fine book by an extraordinary author whose literary followers have awaited a definitive statement of his views on consciousness since his participation in the important book on biological autopoiesis, The Embodied Mind (Varela, Thompson, & Rosch, 1991) and his recent neurophenomenology of biological systems, Mind in Life (2007). In the latter book, Thompson demonstrated the continuity of life and mind, whereas in this book he uses neurophenomenology as well as erudite renditions of Buddhist philosophy and a good (...)
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  47.  25
    Ibn Tufayl's Hayy Ibn Yaqzān. Lenn Evan Goodman.D. M. Dunlop - 1974 - Speculum 49 (2):333-334.
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  48.  37
    Wisdom and Responsibility. By Walter Fales. (Princeton, N.J.: Princeton University Press. London: Geoffrey Cumberlege, Oxford University Press. 1946. Pp. Vii + 166. English Price 14s. Net. [REVIEW]I. M. Hubbard - 1948 - Philosophy 23 (84):88-.
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  49.  4
    Review of Olof Pettersson & Vigdis Songe-Møller (Eds.) Plato's Protagoras: Essays on the Confrontation of Philosophy and Sophistry. [REVIEW]Evan Rodriguez - 2017 - Notre Dame Philosophical Reviews 201704.
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  50.  3
    Aileen M. Kelly, The Discovery of Chance: The Life and Thought of Alexander Herzen. Reviewed By.Evan Clarke - 2018 - Philosophy in Review 38 (2):63-64.
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