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C. J. F. Williams [109]C. Williams [46]Christopher Williams [34]Clifford Williams [31]
Cyril G. Williams [14]C. M. Williams [9]Cynthia Clark Williams [7]Caroline Williams [7]

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Profile: Charles Williams (university of Lagos)
Profile: Charles Williams (Boston College)
Profile: Chris Williams (University of Toronto at Scarborough)
Profile: Colin Williams (uol)
Profile: Carolyn Williams (Adam Mickiewicz University)
Profile: Courtney Williams (University of Wales, Bangor)
Profile: Catrin Alaw Williams (Cardiff University)
Profile: Catherine Williams
Profile: Chase Williams (Bard College)
Profile: Chanelle Najamoenisa Williams (University of the Western Cape)
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  1.  47
    Gabrielle Samuel, Alan Cribb, John Owens & Clare Williams (2016). Relative Values: Perspectives on a Neuroimaging Technology From Above and Within the Ethical Landscape. Journal of Bioethical Inquiry 13 (3):407-418.
    In this paper we contribute to “sociology in bioethics” and help clarify the range of ways sociological work can contribute to ethics scholarship. We do this using a case study of an innovative neurotechnology, functional magnetic resonance imaging, and its use to attempt to diagnose and communicate with severely brain-injured patients. We compare empirical data from interviews with relatives of patients who have a severe brain injury with perspectives from mainstream bioethics scholars. We use the notion of an “ethical landscape” (...)
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  2. D. Abrams & C. Williams (forthcoming). Quantum Algorithms. Complexity.
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  3.  20
    Caroline Williams (2007). Thinking the Political in the Wake of Spinoza: Power, Affect and Imagination in the Ethics. Contemporary Political Theory 6 (3):349-369.
    There is currently a growing interest in the philosophy and political thought of Baruch de Spinoza following many years of comparative neglect, particularly within political philosophy. The focus of this paper is Spinoza's major work, the Ethics, and its relation to his political writings. It explores Spinoza's distinctive formulations of imagination and affect and considers some of the ways in which these impact upon his political thought, specifically via his reflections upon democracy and knowledge. The discussion draws particular attention to (...)
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  4. Colin Williams (2004). Contra Spooner. Journal of Libertarian Studies 18 (3):1œ9.
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  5.  70
    C. J. F. Williams (1981). What is Existence? Clarendon Press.
    A thorough and closely argued examination of a central issue in philosophical logic, an issue which is shown to have profound implications for the philosophy of language and much of metaphysics.
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  6.  20
    Cynthia Clark Williams & Lori Verstegen Ryan (2007). Courting Shareholders: The Ethical Implications of Altering Corporate Ownership Structures. Business Ethics Quarterly 17 (4):669-688.
    The relationship between corporate executives and shareholders has riveted the attention of business ethicists since the inception of the field. Most ethicists agree that corporate executives owe their investors the duties of loyalty, candor, and care. These fiduciary duties undergird the promises made to shareholders at the time of incorporation, placing on executives moral obligations to engage in fair dealing and to avoid conflicts of interest.We concur that executives owe all of their existing shareholders both promise-keeping and fiduciary duties and (...)
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  7.  11
    Cynthia Clark Williams (2005). Trust Diffusion: The Effect of Interpersonal Trust on Structure, Function, and Organizational Transparency. Business and Society 44 (3):357-368.
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  8.  16
    Christopher Williams & Marya Schechtman (1998). The Constitution of Selves. Philosophical Review 107 (4):641.
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  9. C. J. F. Williams (1960). Hic Autem Non Est Procedere in Infinitum: Quia Sic Non Esset Aliquod Primum Mouens; Et Per Consequens Nec Aliquod Aliud Mouens, Quia Mouentia Secunda Non Mouent Nisi Per Hic Quod Sunt Mota a Primo Mouente. Mind 69 (275):403-405.
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  10. Christopher John Fards Williams (1989). What is Identity? Oxford University Press.
    The concept of identity has been seen to lead to a paradox: we cannot truly and usefully say that a thing is the same either as itself or as something else. Williams here examines this paradox in philosophical logic, and its implications for the philosophy of mathematics, the philosophy of mind, and relativism about identity.
     
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  11. C. J. F. Williams (1992). Towards a Unified Theory of Higher-Level Predication. Philosophical Quarterly 42 (169):449-464.
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  12.  11
    Judy Auerbach, Linda Blum, Vicki Smith & Christine Williams (forthcoming). "On Gilligan's" In a Different Voice". Feminist Studies 11 (1).
  13.  70
    Clifford Williams (1992). The Phenomenology of B-Time. Southern Journal of Philosophy 30 (2):123-137.
    I argue that our experience of time supports the B-Theory of time and not the A-Theory of time. We do not experience pastness, presentness, and futurity as mind-independent properties of events. My method in supporting this experiential claim is to show that our experience of presentness is like our experience of hereness--in neither case are we aware of a mind-independent property over and above the events or objects to which we ascribe the presentness or hereness.
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  14.  83
    C. J. F. Williams (1960). Discussions. Mind 69 (275):403-405.
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  15.  86
    C. J. F. Williams (1969). Inferences Concerning Wishes. Analysis 30 (2):42 - 45.
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  16. Sarah Allan, Crispin Williams & Laozi (eds.) (2000). The Guodian Laozi: Proceedings of the International Conference, Dartmouth College, May 1998. Society for the Study of Early China and Institute of East Asian Studies, University of California.
     
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  17.  38
    Clifford Williams (1996). The Metaphysics of a- and B-Time. Philosophical Quarterly 46 (184):371-381.
    The traditional description of A- and B-time is that the former consists of a mind-independent past, present, and future, and that the latter consists solely of the time relations--earlier than, simultaneous with, and later than. Although this description makes it look as if there are two clearly contrasting concepts of time, it does not differentiate the passage of A-time from the succession in B-time. Nor does it explain what it means for events in B-time to be equally real and for (...)
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  18.  12
    Janie Harden Fritz, Naomi Bell O'Neil, Ann Marie Popp, Cory Williams & Ronald C. Arnett (2013). The Influence of Supervisory Behavioral Integrity on Intent to Comply with Organizational Ethical Standards and Organizational Commitment. Journal of Business Ethics 114 (2):251-263.
    We examined cynicism as a mediator of the influence of managers’ mission-congruent communication and behavior about ethical standards (a form of supervisory behavioral integrity) on employee attitudes and intended behavior. Results indicated that cynicism partially mediates the relationship between supervisory behavioral integrity and organizational commitment, but not the relationship between supervisory behavioral integrity and intent to comply with organizational expectations for employee conduct.
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  19. C. J. F. Williams (1969). Are Primary Qualities Qualities? Philosophical Quarterly 19 (October):310-323.
  20. C. J. F. Williams (1974). Believing in God and Knowing That God Exists. Noûs 8 (3):273-282.
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  21.  44
    Priscilla Alderson, Bobbie Farsides & Clare Williams (2002). Examining Ethics in Practice: Health Service Professionals' Evaluations of in-Hospital Ethics Seminars. Nursing Ethics 9 (5):508-521.
    This article reviews practitioners’ evaluations of in-hospital ethics seminars. A qualitative study included 11 innovative in-hospital ethics seminars, preceded and followed by interviews with most participants. The settings were obstetric, neonatal and haematology units in a teaching hospital and a district general hospital in England. Fifty-six health service staff in obstetric, neonatal, haematology, and related community and management services participated; 12 attended two seminars, giving a total of 68 attendances and 59 follow-up evaluation interviews. The 11 seminars facilitated by an (...)
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  22.  2
    Christopher Theodore Williams (2016). Paul Guyer, A History of Modern Aesthetics. Reviewed By. Philosophy in Review 36 (6):255-259.
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  23.  58
    C. J. F. Williams (1984). Comparatives. Analysis 44 (1):15 - 16.
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  24.  11
    Nicholas Denyer & C. J. F. Williams (1994). Being, Identity and Truth. Philosophical Quarterly 44 (174):117.
    Philosophers have met with many problems in discussing the interconnected concepts being, identity, and truth, and have advanced many theories to deal with them. Professor Williams argues that most of these problems and theories result from an inadequate appreciation of the ways in which the words `be', `same', and `true' work. By means of linguistic analysis he shows that being and truth are not properties, and identity is not a relation. He is thus able to demystify a number of metaphysical (...)
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  25.  58
    Clifford E. Williams (1976). Meaning, Reference and Tense. Analysis 36 (3):132 - 136.
    In a recent article entitled “Tensed Sentences and Free Repeatability” (The Philosophical Review,” 1973), Stephen E. Braude puts forward the following argument: (a) Nonsimultaneous replicas of tensed sentences have the same sense; (b) therefore, tensed sentences are not translatable into tenseless sentences. I point out that the plausibility of (a) depends on which theory of meaning is true. If the rules of use theory of meaning is true, then (a) is true, but if either the content or reference theory of (...)
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  26. C. J. F. Williams (1976). What Is Truth? Philosophy 51 (198):482-483.
    A study in philosophical logic of the meaning of 'true'. Dr Williams demonstrates the shortcomings of various analyses which interpret 'true' as a predicate or truth as a relational property, and clears up a number of important points about propositions, quantification, definite descriptions and correspondence. This 'deflationary metaphysics' is interwoven with a positive theory of his own, which seeks to develop ideas about the late Arthur Prior. The work is marked throughout by great clarity, precision and thoroughness.
     
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  27.  79
    Christopher Williams (2007). Death and Deprivation. Pacific Philosophical Quarterly 88 (2):265–283.
    The view that death is the loss of a person's future is less defensible than many philosophers have thought, in part because it is often presented as a response to an indefensibly crude Epicurean doctrine. But the most direct argument for this view suffers from two sorts of ambiguity – the first concerning what it is to "have" a future to lose, the second concerning what the loss consists in. However, another conception of what is lost is possible, and this (...)
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  28.  40
    C. J. F. Williams, G. E. M. Anscombe & P. T. Geach (1963). Three Philosophers: Aristotle, Aquinas, Frege. Philosophical Quarterly 13 (52):270.
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  29.  45
    C. Williams (2009). Reflections on the Ethics of Translational Research. Clinical Ethics 4 (2):55-56.
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  30.  90
    C. J. F. Williams (1982). Reply to Miller. Analysis 42 (4):189 - 190.
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  31.  19
    C. J. F. Williams (1985). Aristotle's Theory of Descriptions. Philosophical Review 94 (1):63-80.
  32.  41
    C. J. F. Williams (1984). [Comparatives and Degrees]: Comment. Analysis 44 (1):20 -.
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  33.  40
    C. J. F. Williams (1988). How Much Did the President Know? Analysis 48 (1):64 -.
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  34.  28
    Courtney Williams (1992). Toward a Consistent View of Unwanted Pregnancy and Abortion. The Harvard Review of Philosophy 2 (1):42-50.
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  35.  35
    Christopher Williams (2003). Perverted Attractions. The Monist 86 (1):115-140.
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  36.  17
    Clifford Williams (1998). B-Time Transition. Philosophical Inquiry 20 (3-4):59-63.
    I argue that the proper way to think of the difference between A- and B-time is not as the difference between transition and the lack of transition, as is common, but as A-transition and B-transition. However, it is not evident what the difference is between these two kinds of transition. Thus, it is not evident what the difference is between A- and B-time.
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  37.  6
    Alan Cribb, Steven Wainwright, Clare Williams, Bobbie Farsides & Mike Michael (2008). Towards the Applied: The Construction of Ethical Positions in Stem Cell Translational Research. [REVIEW] Medicine, Health Care and Philosophy 11 (3):351-361.
    This paper aims to make an empirically informed analytical contribution to the development of a more socially embedded bioethics. Drawing upon 10 interviews with cutting edge stem cell researchers (5 scientists and 5 clinicians) it explores and illustrates the ways in which the role positions of translational researchers are shaped by the ‘normative structures’ of science and medicine respectively and in combination. The empirical data is used to illuminate three overlapping themes of ethical relevance: what matters in stem cell research, (...)
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  38.  23
    C. J. F. Williams (1985). Kant and Aristotle on the Existence of Space. Grazer Philosophische Studien 25:559-572.
    Kant asserts that we cannot represent to ourselves the non-existence of space. In his discussion of the Ontological Argument he maintains that there is nothing whose non-existence is inconceivable. He thus seems to contradict himself. If the non-existence of space is unthinkable, so is the non-existence of a part of space — a place. Indicating a particular place, we might say "There are no objects there", but it would be nonsense to say "There doesn't exist". We can say, as Aristotle (...)
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  39. Jeffrey C. Alexander, Gary T. Marx & Christine L. Williams (2004). Self, Social Structure, and Beliefs Explorations in Sociology.
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  40.  62
    C. J. F. Williams (1991). You and She. Analysis 51 (3):143 - 146.
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  41.  48
    Clifford Williams (2003). Beyond a-and B-Time. Philosophia 31 (1-2):75-91.
    The common assumption in the debate between the A- and B-theories is that there is a difference between A- and B-time. A-time has been said to be characterized by a flow, whereas B-time has been said not to consist of a flow. This way of construing the debate, however, is mistaken. Both A- and B-time possess "flow" or transition. But if this is so, we need to ask how B-time flow differs from A-time flow. I argue that none of the (...)
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  42.  59
    Christopher Williams (1998). Is Tragedy Paradoxical? British Journal of Aesthetics 38 (1):47-63.
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  43.  42
    Christopher Williams (2003). Global Leadership, Education, and Human Survival. World Futures 59 (3 & 4):301 – 313.
    Global leadership is the pivotal point for appropriate policies and action to ensure human survival, but a fast-changing world requires a learning leadership. How can potential and serving leaders acquire the necessary skills, abilities, and attributes for them to recognize and address the threats and challenges to our survival in the contemporary world? Serving leaders have little time for formal learning. They learn on the job through reciprocal peer interaction and transactional relationships with their followers. But the global aspect demands (...)
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  44.  31
    Kathryn Ehrich, Clare Williams & Bobbie Farsides (2010). Consenting Futures: Professional Views on Social, Clinical and Ethical Aspects of Information Feedback to Embryo Donors in Human Embryonic Stem Cell Research. Clinical Ethics 5 (2):77-85.
    This paper reports from an ongoing multidisciplinary, ethnographic study that is exploring the views, values and practices (the ethical frameworks) drawn on by professional staff in assisted conception units and stem cell laboratories in relation to embryo donation for research purposes, particularly human embryonic stem cell (hESC) research, in the UK. We focus here on the connection between possible incidental findings and the circumstances in which embryos are donated for hESC research, and report some of the uncertainties and dilemmas of (...)
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  45.  2
    Christopher Williams (forthcoming). De Gustibus: Arguing About Taste and Why We Do It, by Peter Kivy. Australasian Journal of Philosophy:1-1.
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  46. C. E. Williams (1975). Helical Disclination Lines in Smectics A. Philosophical Magazine 32 (2):313-321.
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  47. Patricia Kenig Curd, Jyl Gentzler, Christopher J. Martin, C. J. F. Williams, Nicholas Denyer & Christopher Kirwan (1991). Brill Online Books and Journals. Phronesis 36 (3).
     
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  48.  1
    C. J. F. Williams (1968). A Programme for Christology: C. J. F. WILLIAMS. Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  49.  58
    C. J. F. Williams (1971). Truth: A Composite Rejoinder. Analysis 32 (2):57 - 64.
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  50.  66
    J. Ives, H. Draper, H. Pattison & C. Williams (2008). Becoming a Father/Refusing Fatherhood: An Empirical Bioethics Approach to Paternal Responsibilities and Rights. Clinical Ethics 3 (2):75-84.
    In this paper, we present the first stage of an empirical bioethics project exploring the moral sources of paternal responsibilities and rights. In doing so, we present both (1) data on men's normative constructions of fatherhood and (2) the first of a two-stage methodological approach to empirical bioethics. Using data gathered from 12 focus groups run with UK men who have had a variety of different fathering experiences (n = 50), we examine men's perspectives on how paternal responsibilities and rights (...)
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