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  1.  1
    David J. Smith & Sally Tomlinson (1990). The School Effect: A Study of Multi-Racial Comprehensives. British Journal of Educational Studies 38 (2):187-188.
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  2. David Woodruff Smith & Amie Lynn Thomasson (eds.) (2005). Phenomenology and Philosophy of Mind. Oxford: Clarendon Press.
    Philosophical work on the mind flowed in two streams through the 20th century: phenomenology and analytic philosophy. This volume aims to bring them together again, by demonstrating how work in phenomenology may lead to significant progress on problems central to current analytic research, and how analytical philosophy of mind may shed light on phenomenological concerns. Leading figures from both traditions contribute specially written essays on such central topics as consciousness, intentionality, perception, action, self-knowledge, temporal awareness, and mental content. Phenomenology and (...)
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  3. David Woodruff Smith (1989). The Circle of Acquaintaince. Cambridge University Press.
  4.  11
    David Woodruff Smith & Ronald McIntyre (1984). Husserl and Intentionality: A Study of Mind, Meaning, and Language. Springer.
  5. David Woodruff Smith (1986). The Structure of Consciousness. Topoi 5 (September):149-156.
  6.  35
    James D. Proctor & David Marshall Smith (eds.) (1999). Geography and Ethics: Journeys in a Moral Terrain. Routledge.
    Geography and Ethics examines the place of geography in ethics and of ethics in geography by drawing together specially commissioned contributors from distinguished scholars from around the world.
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  7.  30
    Barry Smith & David Woodruff Smith (eds.) (1995). The Cambridge Companion to Husserl. Cambridge University Press.
    The essays in this volume explore the full range of Husserl's work and reveal just how systematic his philosophy is. There are treatments of his most important contributions to phenomenology, intentionality and the philosophy of mind, epistemology, the philosophy of language, ontology, and mathematics. An underlying theme of the volume is a resistance to the idea, current in much intellectual history, of a radical break between 'modern' and 'postmodern' philosophy, with Husserl as the last of the great Cartesians. Husserl is (...)
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  8. David Woodruff Smith & Amie L. Thomasson (2003). Introduction. In David Woodruff Smith & Amie L. Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford University Press.
    Phenomenology and philosophy of mind can be defined either as disciplines or as historical traditions—they are both. As disciplines: phenomenology is the study of conscious experience as lived, as experienced from the first-person point of view, while philosophy of mind is the study of mind—states of belief, perception, action, etc.—focusing especially on the mind–body problem, how mental activities are related to brain activities. As traditions or literatures: phenomenology features the writings of Edmund Husserl, Martin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, Roman (...)
     
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  9.  16
    David Livingstone Smith (2011). Less Than Human: Why We Demean, Enslave, and Exterminate Others. St. Martins Press.
  10. David H. Smith (2001). Notes on a Pilgrimage to Science: A Fly on the Wall. Science and Engineering Ethics 7 (4):615-634.
    The paper is a set of reflections on the moral culture of modern biology built around the author’s experience as a participant observer in two university laboratories. I draw parallels between laboratory culture and organized religion and point out practical problems in conducting scientific research. The notion that good biologists must be atheists is questioned and failures of organized religion are noted. The paper concludes with a suggestion that research ethics should be rooted in laboratory practice and must include vigorous (...)
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  11.  5
    David Woodruff Smith (1992). The Circle of Acquaintance: Perception, Consciousness, and Empathy. Philosophy and Phenomenological Research 52 (4):994-997.
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  12. David Woodruff Smith (1982). What's the Meaning of 'This'? Noûs 16 (2):181-208.
    "This is a sea urchin", I declare while strolling the beach with a friend. What do I refer to by uttering the demonstrative pronoun "this"? The object immediately before me, of course. As it happens on this occasion, the object in the sand at my feet. I may point at it to aid my hearer - or I may not. BUt now , if the meaning of the term is distinguished from the referent, what is the meaning of this, or (...)
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  13.  4
    David M. Smith (1998). Geography and Moral Philosophy: Some Common Ground. Ethics, Place and Environment 1 (1):7-34.
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  14. Ronald McIntyre & David Woodruff Smith (1989). Theory of Intentionality. In William R. McKenna & J. N. Mohanty (eds.), Husserl's Phenomenology: A Textbook. University Press of America.
    §1. Intentionality; §2. Husserl's Phenomenological Conception of Intentionality; §3. The Distinction between Content and Object; §4. Husserl's Theory of Content: Noesis and Noema; §5. Noema and Object; §6. The Sensory Content of Perception; §7. The Internal Structure of Noematic Sinne; §8. Noema and Horizon; §9. Horizon and Background Beliefs.
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  15.  22
    David Livingstone Smith (2016). Paradoxes of Dehumanization. Social Theory and Practice 42 (2):416-443.
    In previous writings, I proposed that we dehumanize others by attributing the essence of a less-than-human creature to them, in order to disable inhibitions against harming them. However, this account is inconsistent with the fact that dehumanizers implicitly, and often explicitly, acknowledge the human status of their victims. I propose that when we dehumanize others, we regard them as simultaneously human and subhuman. Drawing on the work of Ernst Jentsch, Mary Douglas, and Noël Carroll, I argue that the notion of (...)
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  16.  39
    David Woodruff Smith (1986). The Ins and Outs of Perception. Philosophical Studies 49 (March):187-211.
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  17. David L. Smith (2006). The Implicit Soul of Charlie Kaufman's Adaptation. Philosophy and Literature 30 (2):424-435.
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  18.  75
    David Woodruff Smith (1984). Content and Context of Perception. Synthese 61 (October):61-88.
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  19.  66
    David Woodruff Smith (1979). The Case of the Exploding Perception. Synthese 41 (June):239-270.
  20. David Woodruff Smith (1999). Naturalizing Phenomenology. Stanford: Stanford University Press.
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  21.  44
    David Woodruff Smith (1981). Indexical Sense and Reference. Synthese 49 (1):101 - 127.
    This is a study of the epistemology of indexical reference, Or its foundation in the intentionality of the speaker's awareness of the referent. Where the referent is the object of the speaker's acquaintance on that occasion, The sense expressed is the generic content of that awareness. This, Indexical sense determines indexical reference, But indexical sense works by appeal to the context of the speaker's awareness of the referent. It is discussed how, By virtue of indexical sense, Indexical reference is rigid, (...)
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  22.  5
    David E. Smith, J. Robert Skalnik & Patricia C. Skalnik (1999). Ethical Behavior of Marketing Managers and Mba Students: A Comparative Study. Teaching Business Ethics 3 (4):321-335.
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  23. David Smith (2005). Human Metacognition. In Herbert S. Terrace & Janet Metcalfe (eds.), The Missing Link in Cognition: Origins of Self-Reflective Consciousness. Oxford University Press. pp. 242.
     
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  24.  28
    Michael Rutter & David J. Smith (1997). Psychosocial Disorders in Young People: Time Trends and Their Causes. British Journal of Educational Studies 45 (3):306-307.
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  25.  47
    David Woodruff Smith & Ronald McIntyre (1975). Husserl's Identification of Meaning and Noema. The Monist 59 (1):115-132.
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  26.  6
    Richard Hugman & David Smith (eds.) (1995). Ethical Issues in Social Work. Routledge.
    It has always been recognised that the practice of social work raises ethical questions and dilemmas. Recently, however, traditional ways of addressing ethical issues in social work have come to seem inadequate, as a result of developments both in philosophy and in social work theory and practice. This collection of thought-provoking essays explores the ethics of social work practice on the light of these changes. Ethical Issues in Social Work provides up to date critical analyses of the ethical implications of (...)
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  27. David Smith (1999). The Changing Idea of a University. In D. C. Smith & Anne Karin Langslow (eds.), The Idea of a University. J. Kingsley Publishers.
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  28.  33
    David Woodruff Smith (2002). Mathematical Form in the World. Philosophia Mathematica 10 (2):102-129.
    This essay explores an ideal notion of form (mathematical structure) that embraces logical, phenomenological, and ontological form. Husserl envisioned a correlation among forms of expression, thought, meaning, and object—positing ideal forms on all these levels. The most puzzling formal entities Husserl discussed were those he called ‘manifolds’. These manifolds, I propose, are forms of complex states of affairs or partial possible worlds representable by forms of theories (compare structuralism). Accordingly, I sketch an intentionality-based semantics correlating these four Husserlian levels of (...)
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  29.  73
    David Woodruff Smith (1983). Is This a Dagger I See Before Me? Synthese 54 (January):95-114.
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  30.  44
    Jason Ford & David Woodruff Smith (2006). Consciousness, Self, and Attention. In Uriah Kriegel & Kenneth Williford (eds.), Self-Representational Approaches to Consciousness. MIT Press. pp. 353-377.
  31.  57
    David Woodruff Smith & Ronald McIntyre (1971). Intentionality Via Intensions. Journal of Philosophy 68 (18):541-560.
  32.  30
    David Woodruff Smith (2008). Phenomenology. Stanford Encyclopedia of Philosophy.
    Phenomenology is the study of structures of consciousness as experienced from the first-person point of view. The central structure of an experience is its intentionality, its being directed toward something, as it is an experience of or about some object. An experience is directed toward an object by virtue of its content or meaning (which represents the object) together with appropriate enabling conditions.
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  33.  46
    David James Smith (2004). Nietzsche's Hinduism, Nietzsche's India: Another Look. Journal of Nietzsche Studies 28 (1):37-56.
  34.  34
    David Eugene Smith (1909). A Commentary on the Heiberg Manuscript of Archimedes. The Monist 19 (2):225-230.
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  35.  34
    Larry Stapleton, David Smith & Fiona Murphy (2004). Systems Engineering Methodologies, Tacit Knowledge and Communities of Practice. AI and Society 19 (2):159-179.
    In the context of technology development and systems engineering, knowledge is typically treated as a complex information structure. In this view, knowledge can be stored in highly sophisticated data systems and processed by explicitly intelligent, software-based technologies. This paper argues that the current emphasis upon knowledge as information (or even data) is based upon a form of rationalism which is inappropriate for any comprehensive treatment of knowledge in the context of human-centred systems thinking. A human-centred perspective requires us to treat (...)
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  36.  3
    David H. Smith (2009). A "Handbook" for Many Hands. Hastings Center Report 39 (1):49-50.
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  37.  37
    David Woodruff Smith (1982). The Realism in Perception. Noûs 16 (March):42-55.
    Initially, Realism is related to perception and its intentionality, And perception is analyzed as a form of acquaintance, Or intuition, A direct cognitive relation to its object. Then several commitments to realism are detailed in the phenomenological content of everyday perception. At issue is internal, As opposed to external, Realism, In a sense defined. The demonstrative content of perception (i see "this object (visually before me)") contains a commitment to a causal relation between the perceptual experience and the object perceived, (...)
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  38.  25
    David Eugene Smith (1917). Notes on De Morgan's Budget of Paradoxes. The Monist 27 (3):474-477.
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  39.  13
    David Lawson Smith & G. P. Ginsburg (1989). The Social Perception Process: Reconsidering the Role of Social Stimulation. Journal for the Theory of Social Behaviour 19 (1):31–45.
  40.  52
    David Woodruff Smith (2001). Three Facets of Consciousness. Axiomathes 12 (1-2):55-85.
    Over the past century phenomenology has ably analyzed the basic structuresof consciousness as we experience it. Yet recent philosophy of mind, lookingto brain activity and computational function, has found it difficult to makeroom for the structures of subjectivity and intentionality that phenomenologyhas appraised. In order to understand consciousness as something that is bothsubjective and grounded in neural activity, we need to delve into phenomenologyand ontology. I draw a fundamental distinction in ontology among the form,appearance, and substrate of any entity. Applying (...)
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  41.  20
    David Smith (1990). News Section. AI and Society 4 (3):247-256.
  42.  54
    David Norman Smith (1996). The Social Construction of Enemies: Jews and the Representation of Evil. Sociological Theory 14 (3):203-240.
    Fifty years after the Holocaust, anti-Jewish myths and sentiments are gaining momentum in Europe, the Islamic world, the Americas, and even in Japan. Why? Does hate spring eternal? Seeking an answer to this question, I develop a seven part argument. My aim is to advance what can reasonably be called a "social constructionist" perspective on the kind of antisemitic demonology that is now gaining worldwide currency. My method is to seek clarity by evaluating varying kinds of constructionist claims. Both the (...)
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  43.  34
    David Woodruff Smith (2002). Intentionality and Picturing: Early Husserlvis-À-visEarly Wittgenstein. Southern Journal of Philosophy 40 (S1):153-180.
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  44.  12
    David C. Smith (1996). Ethical Reflection and Service Internships. Journal of Business Ethics 15 (1):59 - 65.
    To achieve the goals of ethics education, students must have oportunities to develop both moral capacities (imagination, responsibility, and perseverance) and intellectual capacities (critical thinking). This article contends that service-based learning represents an important opportunity for integrative ethics education. It describes a program of leadership internships at North Central College in Naperville, Illinois, in which faculty members conduct a for-credit reflection seminar with students involved in service internships. The seminar is based upon student-written cases about ethical issues they face in (...)
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  45. David Smith (2002). Hinduism and Modernity.
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  46.  1
    David Woodruff Smith (2016). The Several Factors of Consciousness. Rivista Internazionale di Filosofia e Psicologia 7 (3):291-302.
    : In prior essays I have sketched a “modal model” of consciousness. That model “factors” out several distinct forms of awareness in the phenomenological structure of a typical act of consciousness. Here we consider implications of the model à propos of contemporary theories of consciousness. In particular, we distinguish phenomenality from other features of awareness in a conscious experience: “what it is like” to have an experience involves several different factors. Further, we should see these factors as typical of consciousness, (...)
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  47.  11
    David C. Smith (1995). An Introduction to Ethics For Business People. Business Ethics Quarterly 5 (1):157-161.
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  48.  24
    David Smith & Rajesh Kochhar (2002). Multimedia Archiving of Technological Change in a Traditional Creative Industry: A Case Study of the Dhokra Artisans of Bankura, West Bengal. [REVIEW] AI and Society 16 (4):350-365.
    Many recent studies of technological change have focussed on the implementation of computer-based high technology systems. The research described here deals with the introduction of a new but ‘low’ technology into an ancient craft tradition in India. The paper describes a project to capture and archive aspects of the tacit knowledge content of the traditional cire perdue brass foundry (Dhokra) craft of Bikna village, near Bankura, West Bengal. The research involved collaboration between the Indian National Institute for Science, Technology and (...)
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  49.  10
    David W. Smith (1975). Meinongian Objects. Grazer Philosophische Studien 1:43-71.
    Meinong's object theory is primarily motivated by the needs of intentionality theory. I argue that Meinongian objects must be intensional entities if, as asked, they are to serve as the objects of thought in a purely object-theoretic account of intentionality. For Meinong, incomplete objects are the proper objects of thought. Complete objects are beyond our grasp; we apprehend them as best we can when we intend incomplete objects embedded in them. This yields, on a semantic plane, an account of failures (...)
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  50.  15
    David Woodruff Smith & Andrea Bonomi (1986). Introduction. Topoi 5 (2):89-90.
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