Results for 'Eugene Wesley'

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  1. An Application of Nonstandard Analysis to Game Theory.Eugene Wesley - 1971 - Journal of Symbolic Logic 36 (3):385-394.
  2. Book Review: Kevin Twain Lowery, Salvaging Wesley's Agenda: A New Paradigm for Wesleyan Virtue Ethics (Eugene, OR: Wipf & Stock, 2008). Xx + 328 Pp. US$38.00 (Pb), ISBN 978--1--55635--377--. [REVIEW]D. S. Long - 2009 - Studies in Christian Ethics 22 (2):233-235.
  3.  10
    Modernity and Responsibility: Essays for George Grant Eugene Combs, Editor Toronto, Buffalo, and London: University of Toronto Press, 1983. Pp. Xiii, 138. $20.00. [REVIEW]Wesley Cragg - 1986 - Dialogue 25 (1):191-.
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  4. Eugene Combs, Editor, "Modernity and Responsibility: Essays for George Grant". [REVIEW]Wesley Cragg - 1986 - Dialogue 25 (1):191.
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  5.  87
    Time Preference, the Environment and the Interests of Future Generations.E. Wesley & F. Peterson - 1993 - Journal of Agricultural and Environmental Ethics 6 (2):107-126.
    The behavior of individuals currently living will generally have long-term consequences that affect the well-being of those who will come to live in the future. Intergenerational interdependencies of this nature raise difficult moral issues because only the current generation is in a position to decide on actions that will determine the nature of the world in which future generations will live. Although most are willing to attach some weight to the interests of future generations, many would argue that it is (...)
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  6. "John Wesley's Non-Literal Literalism and Hermeneutics of Love".Rem B. Edwards - 2016 - Wesleyan Theological Journal 51 (2):26-40.
    A thorough examination of John Wesley’s writings will show that he was not a biblical literalist or infallibilist, despite his own occasional suggestions to the contrary. His most important principles for interpreting the Bible were: We should take its words literally only if doing so is not absurd, in which case we should “look for a looser meaning;” and “No Scripture can mean that God is not love, or that his mercy is not over all his works.” Eleven instances (...)
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  7. Was Jesus Ever Happy? How John Wesley Could Have Answered.Rem B. Edwarads - 2017 - Wesleyan Theological Journal 52 (2017):119-132.
    John Wesley did not directly address the question, but he could have answered "Yes'" to "Was Jesus Ever Happy?" given his understanding of "happiness." His eudaimonistic understanding of happiness was that it consists in renewing and actualizing the image of God within us, especially the image of love. More particularly, it consists in actually living a life of moral virtue, love included, of spiritual fulfillment, of joy or pleasure taken in loving God, others, and self, and in minimizing unnecessary (...)
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  8.  54
    Promoting Critical Thinking in Higher Education: My Experiences as the Inaugural Eugene H. Fram Chair in Applied Critical Thinking at Rochester Institute of Technology.Clarence Burton Sheffield - 2018 - Topoi 37 (1):155-163.
    From 2012 to 2015 I was the first Eugene H. Fram Chair in Applied Critical Thinking at Rochester Institute of Technology, in Rochester, NY. To the best of my knowledge it is the only such endowed position devoted solely to this at a major North American university. It was made possible by a generous 3 million dollar gift from an anonymous alumnus who wished to honor a retired faculty member who had taught for 51 years. The honoree was revered (...)
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  9.  12
    Assessing Wesley Wildman’s Religious Philosophy as Multidisciplinary Comparative Inquiry.Kevin Schilbrack - 2012 - Sophia 51 (2):303-309.
    Wesley Wildman is one of the foremost philosophers of religion calling for the evolution of the discipline from its present narrow focus on theistic beliefs to become a discipline concerned with religions in all their diversity. Towards this end, he proposes that philosophers of religion understand what they do as multidisciplinary comparative inquiry. This article assesses his proposal.
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  10.  30
    How Charity Transcends the Culture Wars: Eugene Rogers and Others on Same-Sex Marriage.Jeffrey Stout - 2003 - Journal of Religious Ethics 31 (2):169 - 180.
    In 1994 the "Ramsey Colloquium," under the leadership of Richard John Neuhaus, posed a challenge to what it called the "homosexual movement" within the Christian Church. The challenge was to prove that it had reasons distinguishable from secular liberalism--reasons consistent with orthodox Christian theology--in favor of same-sex coupling. Eugene Rogers's book, "Sexuality and the Christian Body: Their Way into the Triune God, can be read as a response to this challenge. The book is important not only for the content (...)
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  11.  42
    O guia medicinal Primitive Physick de John Wesley de 1747: ciência, charlatania ou medicina social? (John Wesley's medical guide Primitive Physic[k] from 1747: science, charlatanism or social medicine?) - DOI: 10.5752/P.2175-5841.2011v9n21p339. [REVIEW]Helmut Renders - 2011 - Horizonte 9 (21):339-353.
    Resumo Em 1747, John Wesley, spiritus rector do movimento metodista, publicou a primeira edição do seu guia medicinal Primitive Physic[k] . Qual era o seu propósito num mundo onde a academia real, herbalistas, curandeiros/as, exorcistas e charlatães competiam pela atenção da população? O artigo apresenta os diferentes grupos que atuaram, ou pretendiam atuar, em prol da saúde na Inglaterra do século 18, e compara o conteúdo do guia Primitive Physic[k] com suas propostas e estratégias terapêuticas. Conclua-se que uma parte (...)
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  12.  58
    Response to Wesley J. Wildman’s “Behind, Between, and Beyond Anthropomorphic Models of Ultimate Reality”.Andrew Jerome Dell’Olio - 2007 - Philosophia 35 (3-4):427-432.
    This is a response to Wesley J. Wildman’s “Behind, Between, and Beyond Anthropomorphic Models of Ultimate Reality.” While I agree with much of what Wildman writes, I raise questions concerning standards for evaluating models of ultimate reality and the plausibility of ranking such models. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God.
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  13.  17
    Religious Ecstasy and Personality Transformation in John Wesley's Methodism: Theoretical and Methodological Considerations.Keith Haartman - 2007 - Archive for the Psychology of Religion 29 (1):3-35.
    This paper examines the contemplative techniques that comprised wesley's method of spiritual transformation. By employing a psychoanalytic perspective that explains the pastoral effectiveness of the method, I claim that Wesley's view of spiritual growth was therapeutic and transformative as measured by contemporary clinical standards. Wesley's developmental model involved a series of spiritual phases each characterized by techniques and meditations that culminated in sanctification, a cognitive-emotional transformation marked by the eradication of sinful temptations and the perfection of altruism. (...)
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  14.  3
    What Today's Methodists Need to Know About John Wesley.Rem B. Edwards - 2018 - Lexington, KY: Emeth Press.
    John Wesley was an incredible person both in what he did and what he thought. Viewed against the background of the Christian scholars of his day and those who went before him, his thinking was immensely creative, insightful, and at times downright radical. From this book readers will learn more about what he thought than about what he did, but both are explored. Most Methodists know a little bit about what he did, but almost nothing about what he thought. (...)
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  15. Reviewing the Covenant Eugene B. Borowitz and the Postmodern Renewal of Jewish Theology.Peter Ochs, Eugene B. Borowitz & Yudit Kornberg Greenberg - 2000
     
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  16. Faith and Creativity Essays in Honor of Eugene H. Peters.Eugene H. Peters, George Nordgulen & George W. Shields - 1987
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  17.  48
    » Ästhetik im Ausgang vom Werk. Eugene Delacroix: Fantasie arabe (1833). Exemplarische Überlegungen «.Thomas Loer - forthcoming - Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft.
  18.  24
    Ionesco and the Critics: Eugène Ionesco Interviewed by Gabriel Jacobs.Eugène Ionesco & Gabriel Jacobs - 1975 - Critical Inquiry 1 (3):641-667.
    GJ: We've talked a lot about critics who are hostile toward you. Do you ever feel the need to make a stand against those who are favourably inclined toward your plays but whose comments seem to you to be stupid? EI: Well, for better or worse, that's what I've always done: I wrote Notes and Counter-Notes, had discussions with Claude Bonnefoy, I've written articles; and in each case what I've said, in short, is that critics who gave me their approval, (...)
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  19.  3
    Wesley Salmon Sobre Explicació, Probabilitat I Racionalitat.Maria Carla Galavotti - 2005 - Enrahonar: Quaderns de Filosofía 37:61-75.
    https://revistes.uab.cat/enrahonar/article/view/v37-galavotti.
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  20. The Clown in the Agora Conversations About Eugène Ionesco.William Kluback & Michael Finkenthal - 1998
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  21. What? Where? When? Why? Essays on Induction, Space and Time, Explanation : Inspired by the Work of Wesley C. Salmon and Celebrating His First Visit to Australia, September-December 1978.Robert Mclaughlin - 1982
     
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  22. Eugene O'neill and Oriental Thought a Divided Vision.James A. Robinson - 1982
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  23. Experience, Reality, and Scientific Explanation Essays in Honor of Merrilee and Wesley Salmon.Merrilee H. Salmon, Maria Carla Galavotti & Alessandro Pagnini - 1999
     
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  24. Wesley Salmon's Process Theory of Causality and the Conserved Quantity Theory.Phil Dowe - 1992 - Philosophy of Science 59 (2):195-216.
    This paper examines Wesley Salmon's "process" theory of causality, arguing in particular that there are four areas of inadequacy. These are that the theory is circular, that it is too vague at a crucial point, that statistical forks do not serve their intended purpose, and that Salmon has not adequately demonstrated that the theory avoids Hume's strictures about "hidden powers". A new theory is suggested, based on "conserved quantities", which fulfills Salmon's broad objectives, and which avoids the problems discussed.
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  25.  44
    Wesley Salmon's Complementarity Thesis: Causalism and Unificationism Reconciled?Henk W. de Regt - 2006 - International Studies in the Philosophy of Science 20 (2):129 – 147.
    In his later years, Wesley Salmon believed that the two dominant models of scientific explanation (his own causal-mechanical model and the unificationist model) were reconcilable. Salmon envisaged a 'new consensus' about explanation: he suggested that the two models represent two 'complementary' types of explanation, which may 'peacefully coexist' because they illuminate different aspects of scientific understanding. This paper traces the development of Salmon's ideas and presents a critical analysis of his complementarity thesis. Salmon's thesis is rejected on the basis (...)
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  26. Is Explanation a Guide to Inference? A Reply to Wesley Salmon.Peter Lipton - 2003 - In G. Hon & Sam S. Rakover (eds.), Explanation: Theoretical Approaches and Applications. Springer.
    Earlier in this volume, Wesley Salmon has given a characteristically clear and trenchant critique of the account of non-demonstrative reasoning known by the slogan `Inference to the Best Explanation'. As a long-time fan of the idea that explanatory considerations are a guide to inference, I was delighted by the suggestion that Wes and I might work together on a discussion of the issues. In the event, this project has exceeded my high expectations, for in addition to the intellectual gain (...)
     
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  27.  76
    Primates, Hominids, and Humans—From Species Specificity to Human Uniqueness? A Response to Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell. [REVIEW]J. Wentzel van Huyssteen - 2008 - Zygon 43 (2):505-525.
    In this response to essays by Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell, I present arguments to counter some of the exciting and challenging questions from my colleagues. I take the opportunity to restate my argument for an interdisciplinary public theology, and by further developing the notion of transversality I argue for the specificity of the emerging theological dialogue with paleoanthropology and primatology. By arguing for a hermeneutics of the body, I respond to (...)
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  28.  53
    On Environmental Philosophy: An Interview with Eugene C. Hargrove.Eugene C. Hargrove & Magda Costa Carvalho - 2014 - Kairós. Revista de Filosofia E Ciência 11:139-161.
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  29.  29
    Economics Invents the Economy: Mathematics, Statistics, and Models in the Work of Irving Fisher and Wesley Mitchell. [REVIEW]Daniel Breslau - 2003 - Theory and Society 32 (3):379-411.
    The “embeddedness” of economic life in social relations has become a productive analytical principle and the basis of a penetrating critique of economic orthodoxy. But this critique raises another important, social and historical question, of how the economy became “disembedded” in the first place – how the multitude of transactions designated (somewhat arbitrarily) as economic were abstracted from the rest of social life and reconstituted as an object, the economy, which behaves according to its own logic. This article investigates the (...)
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  30. Probability and Causality Essays in Honor of Wesley C. Salmon.James H. Fetzer & Wesley C. Salmon - 1988
     
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  31.  55
    Some Thoughts on Wesley Salmon’s Contributions to the Philosophy of Probability.Paul Humphreys - 2004 - Philosophy of Science 71 (5):942-949.
    Wesley Salmon provided three classic criteria of adequacy for satisfactory interpretations of probability. A fourth criterion is suggested here. A distinction is drawn between frequency‐driven probability models and theory‐driven probability models and it is argued that single case accounts of chance are superior to frequency accounts at least for the latter. Finally it is suggested that theories of chance should be required only to be contingently true, a position which is a natural extension of Salmon's ontic account of probabilistic (...)
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  32.  53
    From the Periphery: The Genesis of Eugene P. Wigner's Application of Group Theory to Quantum Mechanics. [REVIEW]Michael Chayut - 2001 - Foundations of Chemistry 3 (1):55-78.
    This paper traces the origins of Eugene Wigner's pioneering application of group theory to quantum physics to his early work in chemistry and crystallography. In the early 1920s, crystallography was the only discipline in which symmetry groups were routinely used. Wigner's early training in chemistry, and his work in crystallography with Herman Mark and Karl Weissenberg at the Kaiser Wilhelm institute for fiber research in Berlin exposed him to conceptual tools which were absent from the pedagogy available to physicists (...)
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  33.  73
    Moral Vices as Artistic Virtues: Eugene Onegin and Alice.Stephanie Patridge - 2008 - Philosophia 36 (2):181-193.
    Moralists hold that art criticism can and should take stock of moral considerations. Though moralists disagree over the proper scope of ethical art criticism, they are unified in their acceptance of the consistency of valence thesis: when an artwork fares poorly from the moral point of view, and this fact is art critically relevant, then it is thereby worse qua artwork. In this paper, I argue that a commitment to moralism, however strong, is unattractive because it requires that we radically (...)
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  34. Are Mystical Experiences Evidence For The Existence Of A Transcendent Reality? Evaluating Eugene D'aquili And Andrew Newberg's Argument For Absolute Unitary Being.Jonathan Miller - 2009 - Florida Philosophical Review 9 (1):40-55.
    The neuroscientists Eugene d'Aquili and Andrew Newberg, in addition to defending an empirically fruitful model of mystical experiences, argue that such experiences constitute evidence for the existence of a transcendent reality, which they call "Absolute Unitary Being." D'Aquili and Newberg point out that mystical experiences carry with them a vivid sense of reality, and that they involve characteristic forms of brain activity, just like perceptions of objects in ordinary waking consciousness. Their argument for Absolute Unitary Being fails, however, since (...)
     
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  35.  63
    A Commentary on Eugene Thacker’s "Cosmic Pessimism".Gary J. Shipley & Nicola Masciandaro - 2012 - Continent 2 (2):76-81.
    continent. 2.2 (2012): 76–81 Comments on Eugene Thacker’s “Cosmic Pessimism” Nicola Masciandaro Anything you look forward to will destroy you, as it already has. —Vernon Howard In pessimism, the first axiom is a long, low, funereal sigh. The cosmicity of the sigh resides in its profound negative singularity. Moving via endless auto-releasement, it achieves the remote. “ Oltre la spera che piú larga gira / passa ’l sospiro ch’esce del mio core ” [Beyond the sphere that circles widest / (...)
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  36.  57
    A Different Approach to the “Theater of the Absurd” With Special Reference to Eugene Ionesco.Simona Modreanu - 2011 - Cultura 8 (1):171-186.
    The well-known label of “theater of the absurd” is based on the Aristotelian logic of the nonincluded middle, the common interpretation being that of the chaotic and irrational character of the universe, human destiny, and language. However, we propose another view on the subject, relying on the discoveries of quantum physics, the main principles of transdisciplinarity, and the literary theory of the possible worlds. We applied these ideas to some of Eugene Ionesco’s fa-mousplays, concluding that absurd becomes an irrelevant (...)
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  37.  38
    The Poverty of Networks: The Wealth of Networks by Yochai Benkler New Haven, CT: Yale University Press, 2007, Pp. 515, ISBN 0 300 12577 1, Pbk 11.99 Decoding Liberation: The Promise of Free and Open Source Software by Samir Chopra and Scott Dexter New York: Routledge, 2008, Pp. 232, ISBN 0 415 97893 4, Hbk 60.00 The Exploit: A Theory of Networks by Alexander Galloway and Eugene Thacker Minneapolis: Minnesota University Press, 2007, Pp. 256, ISBN 0 816 65044 6, Pbk 12.00. [REVIEW]D. M. Berry - 2008 - Theory, Culture and Society 25 (7-8):364-372.
    The use of networks as an explanatory framework is widespread in the literature that surrounds technology and information society. The three books reviewed here — The Wealth of Networks by Yochai Benkler, Decoding Liberation: The Promise of Free and Open Source Software by Samir Chopra and Scott Dexter, and The Exploit: A Theory of Networks by Alexander Galloway and Eugene Thacker — all make a claim to the novelty that networks provide to their subject matter. By looking closely at (...)
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  38.  31
    Wesley Salmon’s Intellectual Odyssey and Achievements.Adolf Grünbaum - 2004 - Philosophy of Science 71 (5):922-925.
    Opening Remarks of the Chairman at “Wesley C. Salmon, 1925–2001”: A Symposium Honoring his Contributions to the Philosophy of Science.
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  39.  23
    Eugene Onegin, a Russian Gay Gentleman.Slavoj Zizek - unknown
    In our Politically Correct times, it is fashionable to discern homosexuality in the musical texture of some classic composers and thus redeem them - there are, for example, totally unconvincing and ridiculous readings of Schubert: he must have been gay, because his music is non-aggressive/penetrative/phallic, full of soft passages... In the case of Eugene Onegin, however, we stand on a much more firm ground. In the Fall of 1876 Tchaikovsky informed his closest family members of his intention to marry—a (...)
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  40.  2
    Memorial for Eugene T. Gendlin.Kevin C. Krycka - 2018 - Phenomenology and Practice 12 (1):79-82.
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  41.  15
    Comment by Eugene Thomas Long.Eugene Thomas Long - 1970 - Proceedings of the Hegel Society of America 1:50-54.
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  42.  16
    Buddhism, Philosophy, History. On Eugène Burnouf’s Simple Sūtras.Martino Dibeltulo Concu - 2017 - Journal of Indian Philosophy 45 (3):473-511.
    Philosophy has long become a key term in the study of Buddhism, defining the moral and rational essence of the Buddha’s teaching, emblematic of its Indian origins. In this essay, I suggest that the relation of Buddhism and philosophy, which prior to the mid-nineteenth century was framed as the relation of the Religion of Fo to the cult of voidness, was reformulated in the self-styled language of science in the wake of the study of Buddhism from Sanskrit sources. Specifically, I (...)
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  43.  31
    Marta Petreu, Ionescu în Tara tatãlui/ Ionescu in Father's Land + Marie-France Ionesco, Portretul scriitorului în secol. Eugène Ionesco 1909-1994/ Portrait of the Writer in His Century. Eugene Ionesco 1909-1994. [REVIEW]Aurel Daniel Bumbas-Voroviov - 2003 - Journal for the Study of Religions and Ideologies 2 (6):191-197.
    Marta Petreu, Ionescu în Tara tatãlui Biblioteca Apostrof, Cluj-Napoca, 2001. + Marie-France Ionesco, Portretul scriitorului în secol. Eugène Ionesco 1909-1994 Humanitas, Bucuresti, 2003, trad. rom. Mona Þepeneag.
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  44.  41
    Wesley Wildman: Religious Philosophy as Multidisciplinary Comparative Inquiry: Envisioning a Future for the Philosophy of Religion. [REVIEW]Jeppe Sinding Jensen - 2012 - International Journal for Philosophy of Religion 71 (3):247-250.
    Wesley Wildman: Religious philosophy as multidisciplinary comparative inquiry: envisioning a future for the philosophy of religion Content Type Journal Article Category Book Review Pages 1-4 DOI 10.1007/s11153-012-9339-4 Authors Jeppe Sinding Jensen, Department of Culture and Society, Faculty of Arts, Aarhus University, Tasingegade 3, 8000 Aarhus C, Denmark Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.
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  45.  29
    Aristotle's Politics: Living Well and Living Together by Eugene Garver (Review).Randall Bush - 2014 - Philosophy and Rhetoric 47 (2):209-218.
    Aristotle’s Politics: Living Well and Living Together, Eugene Garver’s third book on key texts of the Aristotelian corpus, charts the relationship between politics and philosophy through careful detailing of Aristotle’s text. In other words, Garver reads the Politics for us. This is an achievement in itself given the gravity of both Garver’s and Aristotle’s thinking. Garver’s reading elaborates the arguments of the Politics in order to establish a claim for what he calls “political philosophy.” His reading offers a methodological (...)
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  46.  17
    Betty Jean Craige. Eugene Odum: Ecosystem Ecologist and Environmentalist. Xxii + 226 Pp., Apps., Notes, Bibl., Index. Athens: University of Georiga Press, 2001. $34.95. [REVIEW]Eugene Cittadino - 2002 - Isis 93 (3):524-525.
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  47.  24
    Wesley C. Salmon Versus GWF Hegel on Causation, Principle of Common Cause and Theoretical Explanation.Igor Hanzel - 2011 - Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 18 (2):189-212.
    The aim of this article is to analyze the main contributions of Wesley C. Salmon to the philosophy of science, that is, his concepts of causation, common cause, and theoretical explanation, and to provide a critique of them. This critique will be based on a comparison of Salmon’s concepts with categories developed by Hegel in his Science of Logic and which can be applied to issues treated by Salmon by means of the above given three concepts. It is the (...)
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  48.  10
    Listening to Quackery: Reading John Wesley’s Primitive Physic in an Age of Health Care Reform.Daniel Skinner & Adam Schneider - 2019 - Journal of Medical Humanities 40 (1):69-83.
    This article uses a reading of John Wesley's Primitive Physic, or An Easy and Natural Method of Curing Most Diseases to resist the common rejection—often as "quackery"—of Wesley's treatments for common maladies. We engage Wesley not because he was right but because his approach offers useful moments of pause in light of contemporary medical epistemology. Wesley's recommendations were primarily oriented towards the categories of personal responsibility and capability, but he also sought to empower individuals—especially the poor—with (...)
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  49.  17
    Tadeusz BALABANl, Joel FELDMAN2,*, Horst KNoRRER and Eugene TRUBowITz3.Horst Knorrer & Eugene Trubowitz - 2012 - In Jürg Fröhlich (ed.), Quantum Theory From Small to Large Scales. Oxford University Press. pp. 95--99.
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  50.  34
    Nahes Denken. Die empfindliche Ordnung bei Eugene Gendlin.Donata Schoeller - 2008 - Deutsche Zeitschrift für Philosophie 56 (3):385-397.
    Eugene Gendlins Philosophie bringt Fragen in die Sprachphilosophie ein, die bislang kaum ins Blickfeld geraten sind. Wie wirkt sich ein Ausdruck auf unsere Erfahrung aus, wieso verändert sich etwas, wenn wir es verbalisieren, welche Funktion spielen Gefühle für die symbolische Bedeutung und umgekehrt? Ausgehend von therapeutischer und kreativer Praxis, entwickelt Gendlin ein Prozess-Modell, um eine interaktive, „empfindliche Ordnung” zu denken, die unter anderem Alternativen zu gängige Kategorien und Modalitäten expliziert.
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