Results for 'Deborah Wallace Ruddy'

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  1.  6
    The Humble God: Healer, Mediator, and Sacrifice.Deborah Wallace Ruddy - 2004 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 7 (3).
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  2.  7
    Effects of Tripelennamine and Pentazocine Alone and in Combination on Fixed-Ratio Responding of Rats.Deborah Grossett, Scott Wallace, Mitchell Picker & Alan Poling - 1984 - Bulletin of the Psychonomic Society 22 (3):232-234.
  3.  23
    Jacques Maritain and Alasdair MacIntyre: The Person, the Common Good and Human Rights.Deborah Wallace - 1999 - In Brendan Sweetman (ed.), The Failure of Modernism: The Cartesian Legacy and Contemporary Pluralism. Catholic University of America Press. pp. 127--40.
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  4. Saunders and Wallace Reply.Simon Saunders & David Wallace - 2008 - British Journal for the Philosophy of Science 59 (3):315-317.
    A reply to a comment by Paul Tappenden (BJPS 59 (2008) pp. 307-314) on S. Saunders and D. Wallace, "Branching and Uncertainty" (BJPS 59 (2008) pp. 298-306).
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  5.  32
    Educating Practically Wise Professionals: The Role of the Catholic Social Tradition in Catholic Universities.Stephen Miles, Michael Naughton & Deborah Ruddy - 2007 - Journal of Catholic Social Thought 4 (2):437-457.
  6.  28
    I—R. Jay Wallace: Duties of Love.R. Jay Wallace - 2012 - Aristotelian Society Supplementary Volume 86 (1):175-198.
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  7.  40
    Normativity and the Will: R. Jay Wallace.R. Jay Wallace - 2004 - Royal Institute of Philosophy Supplement 55:195-216.
    If there is room for a substantial conception of the will in contemporary theorizing about human agency, it is most likely to be found in the vicinity of the phenomenon of normativity. Rational agency is distinctively responsive to the agent's acknowledgment of reasons, in the basic sense of considerations that speak for and against the alternatives for action that are available. Furthermore, it is natural to suppose that this kind of responsiveness to reasons is possible only for creatures who possess (...)
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  8.  6
    Greek Anthology, Books V–VII. Translated by Arthur S. Way. Pp. 286. London: Macmillan, 1939. 8s. 6d. - Asklepiades of Samos. By William and Mary Wallace. Pp. Xv + 107. Oxford: University Press, 1941. 7s. 6d. - Anthologie Grecque: Anthologie Palatine Livre VII, 1–363). Text by P. Waltz; Translation by A. M. Desrousseaux, A. Dain, P. Camelot and E. Des Places, Pp. 360. Paris: L'Association G. Budé, 1938. 50 Fr. - Aeschylus, Prometheus Bound. Translated by R. C. Trevelyan. Pp. 48. Cambridge: University Press, 1939. 2s. 6d. - Euripides, Medea. Translated by R. C. Trevelyan. Pp. 58. Cambridge: University Press, 1939. 2s. 6d. - Sophocles, Antigone. An English Version. By D. Fitts and R. Fitzgerald. Pp. 98. Oxford: University Press, 1939. 7s. 6d. [REVIEW]Edward S. Forster, Arthur S. Way, William, Mary Wallace, P. Waltz, A. M. Desrousseaux, A. Dain, P. Camelot, E. des Places, R. C. Trevelyan, D. Fitts & R. Fitzgerald - 1942 - Journal of Hellenic Studies 62:93-94.
  9. Philosophy of Mind. Being Part Three of the Encyclopaedia of the Philosophical Sciences, 1830, Translated by William Wallace, Together with the Zusätze in Boumann's Text, 1845, Translated by A.V. Miller. With a Foreword by J.N. Findlay. --. [REVIEW]Georg Wilhelm Friedrich Hegel, William Wallace & Arnold V. Miller - 1971 - Clarendon Press.
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  10.  54
    The Emergent Multiverse: Quantum Theory According to the Everett Interpretation.David Wallace - 2012 - Oxford University Press.
    David Wallace argues that we should take quantum theory seriously as an account of what the world is like--which means accepting the idea that the universe is constantly branching into new universes. He presents an accessible but rigorous account of the 'Everett interpretation', the best way to make coherent sense of quantum physics.
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  11. Responsibility and the Moral Sentiments.R. Jay Wallace - 1994 - Harvard University Press.
    R. Jay Wallace argues in this book that moral accountability hinges on questions of fairness: When is it fair to hold people morally responsible for what they do? Would it be fair to do so even in a deterministic world? To answer these questions, we need to understand what we are doing when we hold people morally responsible, a stance that Wallace connects with a central class of moral sentiments, those of resentment, indignation, and guilt. To hold someone (...)
  12. Normativity and the Will: Selected Papers on Moral Psychology and Practical Reason.R. Jay Wallace (ed.) - 2006 - Oxford University Press.
    Normativity and the Will collects fourteen important papers on moral psychology and practical reason by R. Jay Wallace, one of the leading philosophers currently working in these areas. The papers explore the interpenetration of normative and psychological issues in a series of debates that lie at the heart of moral philosophy. Themes that are addressed include reason, desire, and the will; responsibility, identification, and emotion; and the relation between morality and other normative domains. Wallace's treatments of these topics (...)
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  13.  43
    Responsibility and the Moral Sentiments.Michael McKenna & R. Jay Wallace - 1996 - Philosophical Review 105 (3):415.
    This is an excellent book. It is innovative in scope and carefully argued throughout. The book recasts the debate between compatibilists and incompatibilists as a normative debate about the conditions under which it is fair to hold a person morally responsible. Wallace’s strategy is to explain moral agency by examining the stance of holding morally responsible. On Wallace’s account, moral agency does not require the ability to do otherwise; this would invite legitimate incompatibilist suspicions about free will and (...)
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  14. How to Argue About Practical Reason.R. Jay Wallace - 1990 - Mind 99 (395):355-385.
    How to Argue about . Bibliographic Info. Citation. How to Argue about ; Author(s): R. Jay Wallace; Source: Mind , New Series, Vol.
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  15. A Formal Proof of the Born Rule From Decision-Theoretic Assumptions [Aka: How to Prove the Born Rule].David Wallace - 2009 - In Simon Saunders, Jon Barrett, Adrian Kent & David Wallace (eds.), Many Worlds?: Everett, Quantum Theory & Reality. Oxford University Press.
    I develop the decision-theoretic approach to quantum probability, originally proposed by David Deutsch, into a mathematically rigorous proof of the Born rule in (Everett-interpreted) quantum mechanics. I sketch the argument informally, then prove it formally, and lastly consider a number of proposed ``counter-examples'' to show exactly which premises of the argument they violate. (This is a preliminary version of a chapter to appear --- under the title ``How to prove the Born Rule'' --- in Saunders, Barrett, Kent and Wallace, (...)
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  16.  29
    Fate, Time, and Language: An Essay on Free Will.David Foster Wallace, James Ryerson & Jay Garfield - 2010 - Columbia University Press.
    Presents David Foster Wallace critiques philosopher Richard Taylor's work implying that humans have no control over the future and includes essays linking Wallace's critique with his later works of fiction.
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  17.  22
    Ethical Norms, Particular Cases.James D. Wallace - 1996 - Cornell University Press.
    James D. Wallace treats moral considerations as beliefs about the right and wrong ways of doing things - beliefs whose source and authority are the same as any ...
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  18.  17
    Hidden Dimensions: The Unification of Physics and Consciousness.B. Alan Wallace - 2007 - Columbia University Press.
    B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism.
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  19.  59
    Freedom of Speech, Multiculturalism and Islam: Yes We 'Can' Talk About This.Meg Wallace - 2013 - The Australian Humanist 109 (109):16.
    Wallace, Meg London's National Theatre recently hosted a debate about freedom of speech, multiculturalism and Islam called Can we talk about this? The opening line was a question to the audience, 'Are you morally superior to the Taliban?' Anne Marie Waters, who was present, wrote in her blog that 'very few people in the audience raised their hand to say they were.' This response demonstrates a misconceived attempt to be seen as tolerant and 'multiculturalist'. People could not bring themselves (...)
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  20.  47
    When Bluff Isn't Enough.Max Wallace - 2013 - The Australian Humanist 109 (109):19.
    Wallace, Max I respond here to David Nicholls November 2012 Facebook posting in response to my article 'Non-religious tax avoidance' in the Summer issue of AH, No. 108, 2012 where I reviewed how it was the Atheist Foundation of Australia came to have tax-exempt status and whether that was appropriate.
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  21.  24
    Article 18: Redundant and Unnecessary?Meg Wallace - 2015 - Australian Humanist, The 116:9.
    Wallace, Meg Article 18 of the Universal Declaration of Human Rights provides for 'freedom of religion and belief'. Don't get me wrong, it is an essential part of a democratic society that people can adopt and practice a religious or other life-stance belief of their choice. My concern is that, as it stands, Article 18 fosters the privileging of religious beliefs, hindering the equal right of others to exercise the same right. We can see the tyranny of forcing religion (...)
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  22.  18
    Ethics, Rights and Conscience Votes.Meg Wallace - 2015 - Australian Humanist, The 118:3.
    Wallace, Meg The words we use in everyday language are loaded with images and emotion. Words can be used to deliberately manipulate language to 'frame' ideas to fit vested interests. When a term is used often enough in this way, the emotional connotations become part of how people conceive a particular set of facts. George Lakoff explains the politically motivated use of framing in his book 'Don't think of an Elephant'.
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  23.  23
    High Court Case: Williams V the Commonwealth.Max Wallace - 2012 - The Australian Humanist 107 (107):5.
    Wallace, Max On 20 June 2012 the High Court of Australia handed down their decision in Willliams v The Commonwealth. The case concerned the question of whether it was unconstitutional for the federal government to fund religious chaplains in public schools. The argument against the funding was on technical, financial grounds. The government had avoided making a law in the parliament to fund the chaplains. That way, they were able to avoid a legal complaint that the funding breached Australia's (...)
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  24.  23
    Non-Religious Tax Avoidance.Max Wallace - 2012 - The Australian Humanist 108 (108):9.
    Wallace, Max At the Atheist Foundation of Australia (AFA) Convention in Melbourne on 14 April this year Geoffrey Robertson QC turned his mind to the tax-exempt status of religion. He joked that, Atheist foundations could qualify for tax exemption by declaring their belief in Christopher Hitchens! Turn him into an L. Ron Hubbard figure to be worshipped through his sacred books! It got a good laugh. It never occurred to Robertson, or the Convention audience, that the AFA, like all (...)
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  25.  10
    Free, Compulsory and Secular?Meg Wallace - forthcoming - Australian Humanist, The 123:8.
    Wallace, Meg Secular education for all children is a human right. Public education must be free, secular and compulsory in all Australian states except Queensland, so it is a legal right in those states. Nevertheless, federal and state governments are funding and assisting religious instruction in public schools, and children are placed in these classes, subjected to religious persuasion and practices, even when parents specify their child is not to attend. Let me tell you about one parent who is (...)
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  26.  17
    Muslim Women Reformers: Inspiring Voices Against Oppression [Book Review].Meg Wallace - 2014 - Australian Humanist, The 114:23.
    Wallace, Meg Review of: Muslim women reformers: Inspiring voices against oppression, by ida Lichter, Prometheus Books 2009.
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  27.  13
    "Examples Are Best Precepts": Readers and Meanings in Seventeenth-Century Poetry.John M. Wallace - 1974 - Critical Inquiry 1 (2):273-290.
    My title is taken from the frontispiece to Ogilby's translation of Aesop ; since every Renaissance poet believed the statement to be true, let me start with my own example. John Denham's only play, The Sophy, published in August 1642, is a tale about the perils of jealousy. The good prince Mirza, after a miraculous victory over the Turks, returns in glory to his father's court, but leaves it shortly thereafter. In his absense, Haly, the evil courtier, follows a friend's (...)
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  28. Hegel's Philosophy of Mind.William Wallace & A. V. Miller (eds.) - 1970 - Clarendon Press.
    The present reissue of Wallace's translation of Hegel's Philosophy of Mind includes the Zusatze or lecture-notes which, in the collected works, accompany the first section entitled "Subjective Mind" and which Wallace omitted from his translation. Professor J. N. Findlay has written a Foreword and this replaces Wallace's introductory essays.
     
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  29.  12
    Secularism: They Just Don't Get It!Meg Wallace - 2014 - Australian Humanist, The 115:19.
    Wallace, Meg Once again, Fiji church leaders have raised objections to the establishment of a secular state based on erroneous representations of what secularism means - this time in Fiji. In what seems to be the first salvo in an election campaign leading up to the 2014 elections there, senior Catholic and Protestant clerics have come out against provisions in the recently adopted Constitution that declares Fiji a secular state, in which religion is deemed 'personal'. It was reported in (...)
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  30.  13
    The Terminal Decline of Christianity in New Zealand.Max Wallace - 2014 - Australian Humanist, The 114:16.
    Wallace, Max The results of the 2013 New Zealand Census has Christianity down to around 47 per cent. Retired scientist Ken Perrott's accompanying graph charts Christianity's decline in every recent census and projects its decline to just above 20 per cent by 2030, and further beyond that date.1 It is, of course, very unlikely to disappear altogether, but, equally, the chances of a major Christian revival in New Zealand are very remote.
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  31.  9
    Finding Separation of Church and State for New Zealand.Max Wallace & Wallace - 2013 - The Australian Humanist 112:7.
    Wallace, Max; Wallace, Meg On 31 July this year submissions closed to the government's Constitutional Advisory Panel concerning a constitution for New Zealand. New Zealand, like England, does not have a written constitution. On 13 July there was a day-long seminar sponsored by the Law Faculty at Victoria University in Wellington on the question of separation of church and state. One reason for this seminar was the lack of constitutional separation in New Zealand.
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  32.  5
    Religion's Dying Swan Act: Secularism is Banishing It From the Public Square.Max Wallace - 2017 - Australian Humanist, The 125:7.
    Wallace, Max It is an often-heard claim, expressed in newspaper articles, academia, and on-line public forums, that religion is being banished from the public square.
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  33.  11
    Sacred Games, Death, and Renewal in the Ancient Eastern Woodlands: The Ohio Hopewell System of Cult Sodality Heterarchies.Sandra Wallace - 2012 - Journal of Critical Realism 11 (4):507-509.
    Sacred Games, Death, and Renewal in the Ancient Eastern Woodlands Content Type Journal Article Category Review Pages 507-509 DOI 10.1558/jcr.v11i4.507 Authors Sandra Wallace, Artefact Heritage, Po Box 772 Rose Bay, NSW 2029 Journal Journal of Critical Realism Online ISSN 1572-5138 Print ISSN 1476-7430 Journal Volume Volume 11 Journal Issue Volume 11, Number 4 / 2012.
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  34.  7
    A Secular Chronology, Part I - 1215 to 1970.Max Wallace - 2015 - Australian Humanist, The 119:14.
    Wallace, Max 1215 - Magna Carta raises the principle of equality through a 'fair trial for all', leading to the notion of the rule of law. 1517 - Martin Luther posts a document on the front door of the Catholic Church in Wittenberg, Germany. It contains 95 theses attacking church indulgences. Luther later spreads his ideas through the newly invented printing press. It is the start of the Reformation.
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  35.  8
    Australia and New Zealand Are Soft Theocracies.Max Wallace - 2014 - Australian Humanist, The 113:11.
    Wallace, Max In trying to find an accurate way to describe the relationship between government and religion, I devised the term 'soft theocracy' and defined it as a 'state where church and government purposes coincide to garnishee taxpayers' money and resources, structurally through tax exemptions and functionally through grants and privileges'.
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  36.  5
    A Secular Chronology Part II 1971-2015.Max Wallace - 2016 - Australian Humanist, The 120:8.
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  37.  5
    Framing New Zealand's Funding of Religious Schools.Max Wallace - 2015 - Australian Humanist, The 117:19.
    Wallace, Max Eorge Lakoff is a professor of cognitive science and linguistics at the University of California. In his best-seller, Don't Think Of An Elephant! he demonstrates how the art of 'framing' - posing an argument in seemingly impartial terms, such as 'tax relief' - is often a method for advancing a political cause by stealth. The cause can be for the left or the right.
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  38. Rich Enough? Do Church Schools Need Government Money?Max Wallace - 2013 - The Australian Humanist 111 (111):7.
    Wallace, Max This paper poses a paradox: the post-Gonski situation appears uncertain for mainly low socio-economic status government schools as the apparent government- in-waiting, the Coalition, have made a number of ominous statements as to whether they will follow through on the Gillard government's embrace of the Gonski funding reform.
     
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  39.  3
    Fiji: Case Study of a Paradox.Max Wallace - 2014 - Australian Humanist, The 115:16.
    Wallace, Max On 10 April 2009 all the judges in Fiji were removed from office by the military led by Commodore Voreqe Bainimarama. The Constitution was treated as if it were a mere piece of paper. This major event was a consequence of the December 2006 military coup, one of four since 1987 to shock governments, diplomats, law societies, defenders of human rights and civil liberties, and non-government organisations. The military coup, described as a 'revolution' by University of Sydney (...)
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  40. Beethoven's Critics: Aesthetic Dilemmas and Resolutions During the Composer's Lifetime.Robin Wallace - 1990 - Cambridge University Press.
    This 1990 book is a survey of the critical reaction to Beethoven's music as it appeared in the major musical journals, French as well as German, of his day, and represents the first published history of Beethoven reception. The author discusses the philosophical and analytical implications of these reviews and reassesses what has come to be the accepted view of a nineteenth-century musical aesthetics rooted in Romantic Idealism. Wallace sees Beethoven's critics as in fact providing a link between two (...)
     
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  41. Digging the Dirt: The Archaeological Imagination.Jennifer Wallace - 2004 - Duckworth.
    When Jennifer Wallace travelled round Greece as a student, hiking through olive groves to hunt out the stones of old temples and lost cities, she became fascinated by archaeology. It was magical. It was absurd. Give an archaeologist a few rocks and, like a master storyteller, he could bring another world to life. Give him a vague hunch about the past, and he was prepared to spend hours raking through the soil in search of proof. From the plain of (...)
     
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  42. Historiography and Causation in Psychoanalysis.I. V. Wallace - 1984 - Routledge.
    What do the psychoanalyst and the historian have in common? This important question has stimulated a lively debate within the psychoanalytic profession in recent years, bearing as it does on the very nature of the psychoanalytic enterprise. Edwin Wallace, a clinician with training in the history and philosophy of science, brings a ranging scholarly perspective to the debate, mediating between rival perspectives and clarifying the issues at stake in the process of offering his own thoughtful conception of the historical (...)
     
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  43. Historiography and Causation in Psychoanalysis.I. V. Wallace - 2016 - Routledge.
    What do the psychoanalyst and the historian have in common? This important question has stimulated a lively debate within the psychoanalytic profession in recent years, bearing as it does on the very nature of the psychoanalytic enterprise. Edwin Wallace, a clinician with training in the history and philosophy of science, brings a ranging scholarly perspective to the debate, mediating between rival perspectives and clarifying the issues at stake in the process of offering his own thoughtful conception of the historical (...)
     
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  44. Hidden Dimensions: The Unification of Physics and Consciousness.B. Alan Wallace - 2010 - Cambridge University Press.
    Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace's "special theory of ontological relativity" suggests that mental phenomena are _conditioned_ by the brain, but do not _emerge_ from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these (...)
     
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  45. Of Women Borne: A Literary Ethics of Suffering.Cynthia R. Wallace - 2016 - Cambridge University Press.
    The literature of Adrienne Rich, Toni Morrison, Ana Castillo, and Chimamanda Adichie teaches a risky, self-giving way of reading that brings home the dangers and the possibilities of suffering as an ethical good. Working the thought of feminist theologians and philosophers into an analysis of these women's writings, Cynthia R. Wallace crafts a literary ethics attentive to the paradoxes of critique and re-vision, universality and particularity, reading in suffering a redemptive or redeemable reality.
     
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  46. Plato's Dialectical Ethics: Phenomenological Interpretations Relating to the Philebus.Robert M. Wallace (ed.) - 2009 - Yale University Press.
    _Plato's Dialectical Ethics,_ Gadamer's earliest work, has now been translated into English for the first time. This classic book, published in 1931 and reprinted in 1967 and 1982, is still important today. It is one of the most extensive and imaginative interpretations of Plato's _Philebus_ and an ideal introduction to Gadamer's thinking. It shows how his influential hermeneutics emerged from the application of his teacher Martin Heidegger's phenomenological method to classical texts and problems. The work consists of two chapters. The (...)
     
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  47.  5
    Shapers of English Calvinism, 1660-1714: Variety, Persistence, and Transformation.Dewey D. Wallace - 2011 - Oup Usa.
    Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration, illuminating the religious and intellectual history of the era between the Reformation and modernity.
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  48.  2
    Review of James D. Wallace's Virtues and Vices. [REVIEW]Deborah Achtenberg - 1979 - Review of Metaphysics 32 (4):777-779.
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  49. Justifying Conditionalization: Conditionalization Maximizes Expected Epistemic Utility.Hilary Greaves & David Wallace - 2005 - Mind 115 (459):607-632.
    According to Bayesian epistemology, the epistemically rational agent updates her beliefs by conditionalization: that is, her posterior subjective probability after taking account of evidence X, pnew, is to be set equal to her prior conditional probability pold(·|X). Bayesians can be challenged to provide a justification for their claim that conditionalization is recommended by rationality—whence the normative force of the injunction to conditionalize? There are several existing justifications for conditionalization, but none directly addresses the idea that conditionalization will be epistemically rational (...)
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  50. Normativity, Commitment, and Instrumental Reason.R. Jay Wallace - 2001 - Philosophers' Imprint 1:1-26.
    This paper addresses some connections between conceptions of the will and the theory of practical reason. The first two sections argue against the idea that volitional commitments should be understood along the lines of endorsement of normative principles. A normative account of volition cannot make sense of akrasia, and it obscures an important difference between belief and intention. Sections three and four draw on the non-normative conception of the will in an account of instrumental rationality. The central problem is to (...)
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