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Colin Grant [14]Colin B. Grant [6]Colin K. Grant [2]
  1.  48
    Whistle Blowers: Saints of Secular Culture. [REVIEW]Colin Grant - 2002 - Journal of Business Ethics 39 (4):391 - 399.
    Neither the corporate view of whistle blowers as tattle-tales and traitors, nor the more sympathethic understanding of them as tragic heroes battling corrupt or abused systems captures what is at stake in whistle blowing at its most distinctive. The courage, determination and sacrifice of the most ardent whistle blowers suggests that they only begin to be appreciated when they are seen as the saints of secular culture. Although some whistle blowers may be attempting to deflect attention from their own deficiencies (...)
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  2.  86
    Friedman Fallacies.Colin Grant - 1991 - Journal of Business Ethics 10 (12):907 - 914.
    Milton Friedman's article, The Social Responsibility of Business Is To Increase Its Profits, owes its appeal to the rhetorical devices of simplicity, authority, and finality. More careful consideration reveals oversimplification and ambiguity that conceals empirical errors and logical fallacies. It is false that business does, or would, operate exclusively in economic terms, that managers concentrate obsessively on profitability, and that ethics can be marginalized. These errors reflect basic contradictions: an apolitical political base, altruistic agents of selfishness, and good deriving from (...)
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  3.  38
    For the Love of God: Agape.Colin Grant - 1996 - Journal of Religious Ethics 24 (1):3-21.
    Although Anders Nygren deserves a lot of the credit for launching the debate about the Christian understanding of love, his insistence on the distinctiveness of agape has been severely challenged by advocates for the sensuousness of eros and the mutuality of philia. The most serious challenge, however, may come from defenses of agape where the altruistic distinctiveness of the theological thrust is qualified by the claims of an ethical horizon. In spite of his disservice to eros and his neglect of (...)
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  4.  20
    Altruism and Christian Ethics.Colin Grant - 2001 - Cambridge University Press.
    Separated from its anchorage in religion, ethics has followed the social sciences in seeing human beings as fundamentally characterized by self-interest, so that altruism is either naively idealistic or arrogantly self-sufficient. Colin Grant contends that, as a modern secular concept, altruism is a parody on the self-giving love of Christianity, so that its dismissal represents a social levelling that loses the depths that theology makes intelligible and religion makes possible. The Christian affirmation is that God is characterized by self-giving love, (...)
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  5.  43
    Altruism: A Social Science Chameleon.Colin Grant - 1997 - Zygon 32 (3):321-340.
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  6.  26
    The Gregarious Metaphor Of The Selfish Gene.Colin Grant - 1991 - Religious Studies 27 (4):431.
    Science establishes facts; the arts create imaginary possibilities; theology speculates. Although this characterization might receive wide endorsement, highly creative and literary developments in contemporary science suggest otherwise. The intriguing gene's-eye view of life promoted by sociobiology, and especially in Richard Dawkins' ‘biography’ of the selfish gene, represents a highly literate and imaginative account of reality that not only shatters the science/arts stereotype but even suggests that ultimately science involves views of reality of theological proportions.
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  7. Intersubjetividade: Necessidade Social ou Impossibilidade Cognitiva? Uma Contribuição ao Debate entre Habermas e Luhmann.Colin B. Grant - 1997 - Princípios 4 (5):5-27.
    In this essay I set out to problematize the concepts of intersubjectivity and interaction in the theories of Germany's two foremost social philosophers: Jiirgen Habermas and Niklas Luhmann. To do so, I shall briefly reconstruct Husserl's phenomenological concept of intersubjectivity and its relationship with rational horizons and lifeworlds. I shall then demonstrate the importance of Husserl's thought in the theory of (rational) communicative action in Habermas. The third section deals with the radical rethinking of the subject (and hence intersubjectivity) in (...)
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  8.  59
    Theodore Levitt's Marketing Myopia.Colin Grant - 1999 - Journal of Business Ethics 18 (4):397 - 406.
    Theodore Levitt criticizes John Kenneth Galbraith's view of advertising as artificial want creation, contending that its selling focus on the product fails to appreciate the marketing focus on the consumer. But Levitt himself not only ends up endorsing selling; he fails to confront the fact that the marketing to our most pervasive needs that he advocates really represents a sophisticated form of selling. He avoids facing this by the fiction that marketing is concerned only with the material level of existence, (...)
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  9.  28
    The Altruists' Dilemma.Colin Grant - 2004 - Business Ethics Quarterly 14 (2):315-328.
    The claim of neutrality made on behalf of “The Prisoner’s Dilemma” has been re-enforced by Kay Mathiesen’s creation of “TheAltruist’s Dilemma.” That this represents a neutral variation on “The Prisoner’s Dilemma” is compromised, however, by the failure of “The Altruist’s Dilemma” to deal with altruism in a full sense. The difference illustrates how, in contrast to its professed neutrality, “ThePrisoner’s Dilemma” involves very definite views of humanity and the nature of life itself. This is confirmed by Mathiesen’s misreading of O. (...)
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  10.  16
    Giving Ethics the Business.Colin Grant - 1988 - Journal of Business Ethics 7 (7):489 - 495.
    The criminal conviction of Amway Corporation for evasion of Canadian customs duties not only belies the high ethical profession of its president, Richard DeVos, but his reissuing of the book which makes this profession, without mentioning the conviction, supports the view that ultimately ethics and business are pulling in opposite directions.
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  11.  11
    Why Should Theology Be Unnatural?Colin Grant - 2007 - Modern Theology 23 (1):91-106.
    The recovery of theological integrity effected by Karl Barth has very much to do with his polemic against natural theology. Theology has regained credibility, however, at the price of being made unnatural, severed from the world in its own ecclesiastical sphere. This actually represents an indirect endorsement of natural theology inasmuch as the naturalistic understanding of the world is taken for granted as the way the world is. One result of this is the virtual abandonment of nature for theology, reflected (...)
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  12.  10
    Identifying the Theological Enemy: Polanyi's Near Miss.Colin Grant - 1987 - Modern Theology 3 (3):255-268.
  13.  7
    Destabilizing Social Communication Theory.Colin B. Grant - 2003 - Theory, Culture and Society 20 (6):95-119.
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  14.  1
    The Altruists’ Dilemma.Colin Grant - 2004 - Business Ethics Quarterly 14 (2):315-328.
    The claim of neutrality made on behalf of “The Prisoner’s Dilemma” has been re-enforced by Kay Mathiesen’s creation of “TheAltruist’s Dilemma.” That this represents a neutral variation on “The Prisoner’s Dilemma” is compromised, however, by the failure of “The Altruist’s Dilemma” to deal with altruism in a full sense. The difference illustrates how, in contrast to its professed neutrality, “ThePrisoner’s Dilemma” involves very definite views of humanity and the nature of life itself. This is confirmed by Mathiesen’s misreading of O. (...)
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  15.  2
    The Theological Significance of Hartshorne's Response to Positivism.Colin Grant - 1985 - Religious Studies 21 (4):573 - 588.
    Charles Hartshorne is usually regarded as the developer of the theological approach initiated by Alfred North Whitehead. Justification for this view is to be found not only in the central focus of Hartshorne's voluminous writings, but also in his own references to Whitehead's accomplishments. He notes that Whitehead did not regard himself as a theologian, but rather saw his task as that of attempting to reconcile the professedly neutral burgeoning fields of science and the wider ideals necessary to civilized human (...)
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  16.  4
    A Reply to My Critics [Heyward, Vacek, and Outka].Colin Grant - 1996 - Journal of Religious Ethics 24 (1):43 - 46.
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  17.  2
    Book Review:Philosophical Analysis: A Collection of Essays. Max Black. [REVIEW]Colin K. Grant - 1951 - Ethics 61 (2):154-.
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  18. Belief In and Belief That.Colin K. Grant - 1960 - Atti Del XII Congresso Internazionale di Filosofia 5:187-194.
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  19.  30
    Beyond Universal Pragmatics: Studies in the Philosophy of Communication.Colin B. Grant - 2010 - Peter Lang.
    The explicit ambition of this collection is to move `beyond' the Universal Pragmatics of Jurgen Habermas.
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  20. Introduction.Colin B. Grant - 2010 - In Beyond Universal Pragmatics: Studies in the Philosophy of Communication. Peter Lang.
     
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  21.  7
    Post-Transcendental Communication: Contexts of Human Autonomy.Colin B. Grant - 2008 - Peter Lang.
    In bringing intentions, understandings, meanings and interactions down to earth this book invites its readers to account for the complex communications between ...
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  22. Radical Contextualism Vs. Universal Pragmatics.Colin B. Grant - 2010 - In Beyond Universal Pragmatics: Studies in the Philosophy of Communication. Peter Lang.
     
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