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  1. C. P. A. (1957). Freedom of the Will. [REVIEW] Review of Metaphysics 11 (1):163-163.
  2. R. A. & M. Y. (2015). The Legal Logic of the Master-Signifier in Pseudo-Freedom of Expression: A Self-Guarantee for the Reformist Modes of Self-Expression in Islamic Republic of Iran. Muslim World Journal of Human Rights 12 (1):25-51.
    Appearing in the “Cairo Declaration on Human Rights in Islam” as an undefined referent for the limits on freedom of expression in Islam, Shariah is still to be chased as an indefinable referent which restricts freedom of the expression in the Islamic Republic of Iran. Iran’s Press Law as well as Constitution unveil Shariah’s referent to be a person: the Jurist-Ruler around whom a cult of personality is legalized in terms of “Imamate” and around whom all the limits on freedom (...)
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  3. Raziel Abelson (1984). Lawless Freedom. Journal of Social Philosophy 15 (3):35-45.
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  4. Wickramanayake Abeysinghe (2000). In Search of Human Duties Via the Universal Declaration of Human Rights. S. Godage & Brothers.
  5. Jorge Acevedo Guerra (1982). Notas sobre vida humana y libertad en el pensamiento de Ortega / Notes on Human Life and Liberty in the Thought of Ortega. Revista de filosofía (Chile) (20):37-44.
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  6. P. Acourt (1987). The Unfortunate Domination of Social Theories by `Social Theory'. Theory, Culture and Society 4 (3):659-689.
  7. Marilyn McCord Adams (1999). Horrendous Evils and the Goodness of God. Cornell University Press.
    A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought -- ...
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  8. Robert Merrihew Adams (2014). No-Fault Responsibility for Outcomes. The Harvard Review of Philosophy 21:4-17.
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  9. Mortimer J. Adler (1976). Freedom. Proceedings of the American Catholic Philosophical Association 50 (3):125-133.
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  10. Mortimer J. Adler (1963). The Idea of Freedom: A Dialectical Examination of the Controversies About Freedom. Philosophical Review 72 (4):520-524.
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  11. Mortimer J. Adler (1958). Freedom: A Study of the Development of the Concept in the English and American Traditions of Philosophy. Review of Metaphysics 11 (3):380 - 410.
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  12. Mortimer J. Adler (1940). The Problem of Liberty. Proceedings of the American Catholic Philosophical Association 16:254-258.
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  13. Mortimer Jerome Adler (1958). The Idea of Freedom. Westport, Conn., Greenwood Press.
    v. 1. A dialectical examination of the conceptions of freedom.--v. 2. A dialectical examination of the controversies about freedom.
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  14. C. R. Agera (2010). Truth of Freedom: A Study in Ratzinger. Journal of Human Values 16 (2):127-142.
    The title may be understood in three ways. Firstly, the truth under study is the truth about freedom. We speak of the truth of something, in as much as we presume that there are many misconceptions about that something, and it stands in need of clarification. Thus, the many misconceptions about freedom will have to be divested, if freedom is to be rightly grasped. Secondly, in the sense that there is a truth in the core of freedom, indeed, truth is (...)
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  15. Marcus Agnafors (2010). The Ethics of Free Soloing. In Stephen E. Schmid (ed.), Climbing - Philosophy for Everyone: Because It's There. Wiley-Blackwell.
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  16. M. M. Agrawal (1991). Consciousness and the Integrated Being: Sartre and Krishnamurti. Indian Institute of Advanced Study and National Pub. House, New Delhi.
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  17. Rex J. Ahdar (2001). Adrift in a Sea of Rights: A Report Prepared for the New Zealand Education Development Foundation. New Zealand Education Development Foundation.
  18. Rex Ahdar & Ian Leigh (2005). Religious Freedom in the Liberal State. Oxford University Press.
    There is a growing recognition of the challenge that religions pose for pluralist, multicultural democracies. 'Fundamentalist' beliefs and practices test the limits of religious freedom, and seem to contradict the very basis on which liberal states protect religious liberty. Religions, moreover, are often associated with intolerance and persecution, yet insist upon religious liberty for themselves. This book inverts these stereotypes by presenting a sustained critique of how religious liberty ought to be understood in liberal legal systems and develops an alternative, (...)
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  19. John Ahrens (1992). Liberty and Nature. International Philosophical Quarterly 32 (4):526-527.
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  20. Timo Airaksinen (1989). Insanity, Crime and the Structure of Freedom in Hegel. Social Theory and Practice 15 (2):155-178.
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  21. E. V. Akhmadeeva & S. I. Galyautdinova (2014). Understanding of Adultery in Families Belonging to Different Ethnic Groups. Liberal Arts in Russiaроссийский Гуманитарный Журналrossijskij Gumanitarnyj Žurnalrossijskij Gumanitaryj Zhurnalrossiiskii Gumanitarnyi Zhurnal 3 (4):290.
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  22. Al Sabaileh Amer (2013). Between Sanctity and Liberty. Doctor Virtualis 12.
    Il contributo intende discutere alcune questioni legate alla diversa visione del profeta dell'Islam in una prospettiva interculturale. In particolare si tentano di evidenziare le radici del problema concentrandosi sullo contesto storico in cui la questione ha preso forma. Emerge una critica alla maggior parte degli studiosi arabi che, storicamente, hanno evitato di affrontare lo studio di fonti non musulmane che potessero proporre visioni contrastanti rispetto alle credenze religiose condivise. Il contributo ha affrontato quindi il problema della traduzione di opere letterarie (...)
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  23. Roksana Alavi, Female Genital Mutilation: A Capabilities Approach.
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  24. Madeleine Korbel Albright & United States (2000). Focus on the Issues. U.S. Dept. Of State.
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  25. Linda Alcoff (2004). Just Cause: Freedom, Identity, and Rights (Review). Hypatia 19 (3):225-228.
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  26. George J. Alexander (1982). Freedom and Insanity. Metamedicine 3 (3):343-350.
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  27. Larry Alexander (2005). Is There a Right of Freedom of Expression? Cambridge University Press.
    In this provocative book, Alexander offers a sceptical appraisal of the claim that freedom of expression is a human right. He examines the various contexts in which a right to freedom of expression might be asserted and concludes that such a right cannot be supported in any of these contexts. He argues that some legal protection of freedom of expression is surely valuable, though the form such protection will take will vary with historical and cultural circumstances and is not a (...)
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  28. Larry Alexander (2003). Freedom of Expression as a Human Right. In Tom Campbell, Jeffrey Goldsworthy & Adrienne Stone (eds.), Protecting Human Rights: Instruments and Institutions. Oxford University Press.
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  29. Larry Alexander (1993). Book Review:Automatism, Insanity, and the Psychology of Criminal Responsibility: A Philosophical Inquiry. Robert F. Schopp. [REVIEW] Ethics 103 (3):594-.
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  30. S. Alexander (1914). XI.—Freedom. Proceedings of the Aristotelian Society 14 (1):322-354.
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  31. S. Alexander (1913). Freedom. Proceedings of the Aristotelian Society 14:322 - 354.
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  32. Allen Derek, Commentary on Sheldon Wein's "Biases, Bumps, Nudges, Query Lists, and Zero Tolerance Policies".
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  33. Graham Allen (2007). “Unfashioned Creatures, but Half Made Up”. Angelaki 12 (3):127 – 139.
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  34. Rodney Allen (1975). The Idea of a Value Free Social Science. Journal of Value Inquiry 9 (2):95-117.
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  35. Wayne F. Allen (1982). Hannah Arendt: Existential Phenomenology and Political Freedom. Philosophy and Social Criticism 9 (2):170-190.
    This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must be subsumed under her (...)
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  36. Brenda Almond (1988). Free and Equal: A Philosophical Examination of Political Values By Richard Norman Oxford University Press, 1987 178 Pp., £6.95. [REVIEW] Philosophy 63 (244):276-.
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  37. Sister Mary Aloysius (1963). Freedom and the “I”. International Philosophical Quarterly 3 (4):571-599.
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  38. J. E. J. Altham (1977). NOZICK, ROBERT Anarchy, State and Utopia. [REVIEW] Philosophy 52:102.
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  39. Andrew Altman (2012). Freedom of Expression and Human Rights Law: The Case of Holocaust Denial. In Mary Kate McGowan Ishani Maitra (ed.), Speech and Harm: Controversies Over Free Speech. pp. 24.
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  40. Andrew Altman (2003). Freedom of Speech and Religion. In LaFollette H. (ed.), The Oxford Handbook of Practical Ethics. Oxford University Press. pp. 358.
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  41. Robert Amdur (1999). Owen M. Fiss, The Irony of Free Speech:The Irony of Free Speech. Ethics 109 (4):904-906.
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  42. Robert Amdur (1980). Scanlon on Freedom of Expression. Philosophy and Public Affairs 9 (3):287-300.
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  43. José Luiz Ames (2009). Liberdade e conflito: o confronto dos desejos como fundamento da ideia de liberdade em Maquiavel. Kriterion: Journal of Philosophy 50 (119):179-196.
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  44. Robert V. Andelson (1970). Genuine Authority is for Freedom. Southern Journal of Philosophy 8 (2-3):251-254.
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  45. Calvin Anderson (1977). I. Ellacuria, "Freedom Made Flesh". [REVIEW] The Thomist 41 (4):610.
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  46. Charles Frank Anderson (1987). Having and Being an Ideal-Self: An Essay at Understanding Un-Iffy Freedom. Dissertation, University of Illinois at Urbana-Champaign
    While discussing pure-libertarianism, hard-determinism, and soft-determinism, the author adopts the latter, not only because he thinks this characterization of freedom accounts best for various common intuitions about freedom, but because this view of freedom is compatible with the determinism that he assumes to be true. ;In chapter two a variety of cases are discussed to reach the following conclusion: the soft-deterministic conception of freedom does not capture what we mean when we say that someone has a free will. This "other (...)
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  47. Clifford Earl Anderson (1974). A Study of Social Freedom. Dissertation, University of Washington
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  48. Elizabeth Anderson (2015). Equality and Freedom in the Workplace: Recovering Republican Insights. Social Philosophy and Policy 31 (2):48-69.
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  49. Erik Anderson (2008). Scientific Essentialism, Could've Done Otherwise, And the Possibility of Freedom. Proceedings of the Xxii World Congress of Philosophy 15:13-20.
    Philosophers concerned with the problem of freedom and determinism differ strikingly over the analysis of the concept of human freedom of the will. Compatibilists and incompatibilists, determinists and indeterminists populate the conceptual landscape with a dizzying array of theories differing in complex and subtle ways. Each of these analyses faces an under-appreciated potential challenge: the challenge from scientific essentialism. Might all traditional analyses of freedom of the will be radically ill-conceived because the concept—the nature of freedom itself—is something discoverable only (...)
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  50. Haithe Anderson (2003). On Multiculturalism’s Biases. Inquiry: Critical Thinking Across the Disciplines 22 (2):15-19.
    This paper starts by acknowledging that pragmatists agree with multiculturalists when they assert that individuals are grounded in local communities that give rise to different ways of seeing the world. Where pragmatists part company with many multiculturalists, however, is in our willingness to carry through with the logic entailed in this claim. When pragmatists assert that all ways of knowing are situated, we mean fully situated. In our view, multiculturalists can ask their auditors to celebrate or tolerate differences, but they (...)
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