Results for 'Harriet E. Baber'

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  1.  27
    Sabellianism Reconsidered.Harriet E. Baber - 2002 - Sophia 41 (2):1-18.
    Sabellianism, the doctrine that the Persons of the Trinity are roles that a single divine being plays either simultaneously or successively, is commonly thought to entail that the Father is the Son. I argue that there is at least one version of Sabellianism that does not have this result and meets the requirements for a minimally decent doctrine of the Trinity insofar as it affirms that each Person of the Trinity is God and that the Trinity of Persons is God (...)
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  2.  7
    Counterpart Theories: The Argument From Concern.Harriet E. Baber - 2021 - Metaphysica 22 (1):15-22.
    Modal counterpart theory identifies a thing’s possibly being F with its having a counterpart that is F at another possible world; temporal counterpart theory, the stage view, according to which people and other ordinary objects are instantaneous stages, identifies a thing’s having been F or going to be F, with its having a counterpart that is F at another time. Both counterpart theories invite what has been called ‘the argument from concern’ : 327–54). Why should I be concerned about my (...)
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  3.  1
    Grounding Personal Persistence.Harriet E. Baber - 2021 - Kriterion - Journal of Philosophy 35 (2):113-133.
    Modal counterpart theory identifies a thing’s possibly being F with its having a counterpart that is F at another possible world; temporal counterpart theory identifies a thing’s having been F or going to be F, with its having a counterpart that is F at another time. Benovsky, J. 2015. “Alethic Modalities, Temporal Modalities, and Representation.” Kriterion: Journal of Philosophy 29: 18–34 in this journal endorses modal counterpart theory but holds that temporal counterpart theory is untenable because it does not license (...)
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  4.  94
    Is Utilitarianism Bad for Women?H. E. Baber - 2017 - Feminist Philosophy Quarterly 3 (4).
    Open access: Philosophers and policy-makers concerned with the ethics, economics, and politics of development argue that the phenomenon of “adaptive preference” makes preference-utilitarian measures of well-being untenable. Poor women in the Global South, they suggest, adapt to deprivation and oppression and may come to prefer states of affairs that are not conducive to flourishing. This critique, however, assumes a questionable understanding of preference utilitarianism and, more fundamentally, of the concept of preference that figures in such accounts. If well-being is understood (...)
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  5.  5
    Designing Interventions That Last: A Classification of Environmental Behaviors in Relation to the Activities, Costs, and Effort Involved for Adoption and Maintenance.Harriet E. Moore & Jennifer Boldero - 2017 - Frontiers in Psychology 8.
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  6. How Bad Is Rape?H. E. Baber - 1987 - Hypatia 2 (2):125-138.
    I argue that to be compelled to do routine work is to be gravely harmed. Indeed, that pink - collar work is a more serious harm to women than rape. My purpose is to urge politically active feminists and feminist organizations to arrange their priorities accordingly and devote most of their resources to working for the elimination of sex segregation in employment.
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  7.  9
    Reflections on Meaning. [REVIEW]H. E. Baber - 2006 - International Philosophical Quarterly 46 (3):381-383.
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  8.  7
    Rethinking Identity and Metaphysics: On the Foundations of Analytic Philosophy. [REVIEW]H. E. Baber - 1998 - International Philosophical Quarterly 38 (3):338-339.
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  9.  5
    Alvin Plantinga. [REVIEW]H. E. Baber - 1986 - International Philosophical Quarterly 26 (3):301-303.
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  10. Recent Publications.H. E. Baber - 1984 - Philosophy and Phenomenological Research 45 (2):299.
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  11.  4
    Abba, Father: Inclusive Language and Theological Salience.H. E. Baber - 1999 - Faith and Philosophy 16 (3):423-432.
    Questions about the use of “inclusive language” in Christian discourse are trivial but the discussion which surrounds them raises an exceedingly important question, namely that of whether gender is theologically salient-whether Christian doctrine either reveals theologically significant differences between men and women or prescribes different roles for them. Arguably both conservative support for sex roles and allegedly progressive doctrines about the theological significance of gender, race, ethnicity and sexual orientation are contrary to the radical teaching of the Gospel that in (...)
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  12.  5
    James Arcadi. An Incarnational Model of the Eucharist.H. E. Baber - 2019 - Journal of Analytic Theology 7 (1):715-719.
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  13.  5
    Taking Laughter Seriously" by John Morreall. [REVIEW]H. E. Baber - 1984 - Philosophy and Phenomenological Research 45 (2):290.
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  14. The Market for Feminist Epistemology.Harriet Baber - 1994 - The Monist 77 (4):403-423.
    At first blush, the notion a “feminist epistemology” appears, at best, peculiar—not, as Sandra Harding suggests, because “‘woman the knower’ appears to be a contradiction in terms” but because it is hard to see how an epistemology, a philosophical theory of knowledge, can be either feminist or anti-feminist since it is not clear how such a theory might benefit or harm women.
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  15.  83
    The Multicultural Mystique: The Liberal Case Against Diversity, by H. E. Baber[REVIEW]Fuat Gursozlu - 2013 - Teaching Philosophy 36 (3):300-303.
  16.  21
    Choice, Preference and Utility: A Response to Sommers.Harriet Baber - 1995 - Metaphilosophy 26 (4):402-412.
  17.  30
    “Nothing New Under the Sun”: Postsentimental Conflict in Harriet E. Wilson's Our Nig.Karsten H. Piep - 2006 - Colloquy 11:178.
    The content of a work of literature, Walter Benjamin reminds us in “The Author as Producer,” is inextricably bound up with its form. Hence, it is hardly astounding that much critical attention has been focused on the proper generic classification of Harriet E. Wilson’s Our Nig . This task, though, has not been easy. Henry Louis Gates, rediscoverer and earliest critic of Our Nig, for example, goes to great length discussing parallels between Wilson’s work and Nina Baym’s ‘overplot’ of (...)
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  18. Direito E música: Um diálogo entre caballero Harriet E calle 13 acerca da globalização.Thiago Oliveira Moreira - 2016 - Revista Fides 7 (1).
    DIREITO E MÚSICA: UM DIÁLOGO ENTRE CABALLERO HARRIET E CALLE 13 ACERCA DA GLOBALIZAÇÃO.
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  19.  27
    "Globalization and International Development: The Ethical Issues," Ed. H. E. Baber and Denise Dimon. [REVIEW]Nathan Jun - 2014 - Teaching Philosophy 37 (2):268-269.
  20.  21
    Ending Gender.Harriet Baber - 2018 - The Philosophers' Magazine 82:15-17.
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  21. The Real Presence.H. E. Baber - 2013 - Religious Studies 49 (1):19-33.
    The doctrine that Christ is really present in the Eucharist appears to entail that Christ's body is not only multiply located but present in different ways at different locations. Moreover, the doctrine poses an even more difficult meta-question: what makes a theological explanation of the Eucharist a ‘real presence’ account? Aquinas's defence of transubstantiation, perhaps the paradigmatic account, invokes Aristotelian metaphysics and the machinery of Scholastic philosophy. My aim is not to produce a ‘rational reconstruction’ of his analysis but rather (...)
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  22. The Multicultural Mystique: The Liberal Case Against Diversity.Harriet Erica Baber - 2008 - Prometheus Books.
    Introduction: is multiculturism good for anyone? -- Do people like their cultures? -- A philosophical prelude: what is multiculturalism? -- The costs of multiculturalism -- The diversity trap: why everybody wants to be an X -- White privilege and the asymmetry of choice -- Communities: respecting the establishment of religion -- Multiculturalism and the good life -- The cult of cultural self-affirmation -- Identity-making -- Identity politics: the making of a mystique -- Policy.
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  23.  49
    Feminism and Christian Ethics1 21.Harriet Baber - manuscript
    Currently a number of feminists in philosophy and religious studies as well as other academic disciplines have argued that policies, practices and doctrines assumed to be sexneutral are in fact male-biased. Thus, Rosemary Reuther, reflecting on the development of theology in the Judeo-Christian tradition suggests that the long-term exclusion of women from leadership and theological education has rendered the “official theological culture” repressive to women and dismissive of women’s experience: “To begin to take women seriously,” she notes, “will involve a (...)
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  24.  85
    The Trinity.H. E. Baber - 2015 - Faith and Philosophy 32 (2):161-171.
    Prima facie, relative identity looks like a perfect fit for the doctrine of the Trinity since it allows us to say that the Father, Son and Holy Spirit, each of which is a Trinitarian Person, are the same God but not the same Person. Nevertheless, relative identity solutions to logic puzzles concerning the doctrine of the Trinity have not, in recent years, been much pursued. Critics worry that relative identity accounts are unintuitive, uninformative or unintelligible. I suggest that the relative (...)
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  25. The Papers in This Volume Are a Selection of the Papers Presented at the American Philosophical Association Pacific Division Meeting of 1994. The Papers Were Selected by the 1993-1994 Pacific Division Program Committee, Whose Members Include: Jean Hampton (Chair). [REVIEW]Harriet Baber, David Copp, David Depew, John Dupr, Reinaldo Elugardo, John Martin Fischer, Don Garrett, Richard Healey, Bernard W. Kobes & Bruce Landesman - unknown - Philosophical Studies 77 (193):t995.
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  26.  37
    Complicity.Harriet Baber - manuscript
    There appear to be at least two important disanalogies between the situation of women and that of racial and ethnic minorities whose members are generally regarded as paradigmatic victims of oppression. First, in the case of oppressed racial and ethnic minorities it is relatively easy to identify the oppressors and the policies which serve to keep the oppressed in their place; it is not so easy to determine who the oppressors of women are--surely men are not universally blameworthy--nor even to (...)
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  27.  21
    The Gender Tax.Harriet Baber - manuscript
    I was an altar girl at St. Mary the Virgin, New York City–one of the first, in fact. In the mid‑70s, one of my friends approached the Rector and negotiated a deal: we women, who were interested in acolyting, would be allowed to serve at mass during the week, in street clothes, on the condition that we form and staff an altar guild.
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  28.  62
    Berkeley and the Tattletale’s Paradox.H. E. Baber - 1989 - Idealistic Studies 19 (1):79-82.
    A certain familiar but “deep” joke, which might be called “The Tattletale’s Paradox,” embodies a logical confusion that figures crucially in some discussions of substantive philosophical issues. “I can’t tell you the secret,” it runs, “because if I did it wouldn’t be a secret.” It is easy enough to detect the trick involved here: to tell a secret is not to make known a piece of information that is a secret at the time that it is revealed, but rather to (...)
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  29.  65
    Dilemmas of Multiculturalism: An Introduction.H. E. Baber - 2012 - The Monist 95 (1):3-16.
    Most contemporary societies are ethnically and culturally diverse. Responding to diversity is a challenge--for the United States, a 'nation of immigrants', for post-colonial states of the global south, cobbled together from diverse ethnic groups, and for European nations experiencing mass immigration.
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  30.  24
    Two Models of Preferential Treatment for Working Mothers.Harriet Baber - 1990 - Public Affairs Quarterly 4 (4):323-334.
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  31.  8
    Taking Laughter Seriously.H. E. Baber - 1984 - Philosophy and Phenomenological Research 45 (2):290-297.
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  32. Eucharist: Metaphysical Miracle or Institutional Fact?H. E. Baber - 2013 - International Journal for Philosophy of Religion 74 (3):333-352.
    Presence as ordinarily understood requires spatio-temporal proximity. If however Christ’s presence in the Eucharist is understood in this way it would take a miracle to secure multiple location and an additional miracle to cover it up so that the presence of Christ where the Eucharist was celebrated made no empirical difference. And, while multiple location is logically possible, such metaphysical miracles—miracles of distinction without difference, which have no empirical import—are problematic. I propose an account of Eucharist according to which Christ (...)
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  33.  90
    Trinity, Filioque and Semantic Ascent.H. E. Baber - 2008 - Sophia 47 (2):149-160.
    It is difficult to reconcile claims about the Father's role as the progenitor of Trinitarian Persons with commitment to the equality of the persons, a problem that is especially acute for Social Trinitarians. I propose a metatheological account of the doctrine of the Trinity that facilitates the reconciliation of these two claims. On the proposed account, ‘Father’ is systematically ambiguous. Within economic contexts, those which characterize God's relation to the world, ‘Father’ refers to the First Person of the Trinity; within (...)
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  34.  29
    What Women Want.H. E. Baber - 1987 - Journal of Applied Philosophy 4 (1):57-64.
    Even in the absence of overt discrimination, women are often channelled into different directions from their male counterparts by the network of incentives and disincentives which constitute what has been called a ‘discriminatory environment’. On the account of freedom and coercion developed in this essay, the incentives and disincentives which typically figure in discriminatory environments are not coercive. Nevertheless such environments, it is argued, are morally objectionable on independent grounds.
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  35. The Experience Machine Deconstructed.H. E. Baber - 2008 - Philosophy in the Contemporary World 15 (1):133-138.
    Nozick’s Experience Machine thought experiment is generally taken to make a compelling, if not conclusive, case against philosophical hedonism. I argue that it does not and, indeed, that regardless of the results, it cannot provide any reason to accept or reject either hedonism or any other philosophical account of wellbeing since it presupposes preferentism, the desire-satisfaction account ofwellbeing. Preferentists cannot take any comfort from the results of such thought experiments because they assume preferentism and therefore cannot establish it. Neither can (...)
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  36.  35
    Crime Scene Investigation and Distributed Cognition.Chris Baber, Paul Smith, James Cross, John E. Hunter & Richard McMaster - 2006 - Pragmatics and Cognition 14 (2):357-386.
    Crime scene investigation is a form of Distributed Cognition. The principal concept we explore in this paper is that of `resource for action'. It is proposed that crime scene investigation employs four primary resources-for-action: the environment, or scene itself, which affords particular forms of search and object retrieval; the retrieved objects, which afford translation into evidence; the procedures that guide investigation, which both constrain the search activity and also provide opportunity for additional activity; the narratives that different agents within the (...)
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  37.  22
    Crime Scene Investigation as Distributed Cognition.Chris Baber, Paul Smith, James Cross, John E. Hunter & Richard McMaster - 2006 - Pragmatics and Cognition 14 (2):357-385.
    Crime scene investigation is a form of Distributed Cognition. The principal concept we explore in this paper is that of `resource for action'. It is proposed that crime scene investigation employs four primary resources-for-action: the environment, or scene itself, which affords particular forms of search and object retrieval; the retrieved objects, which afford translation into evidence; the procedures that guide investigation, which both constrain the search activity and also provide opportunity for additional activity; the narratives that different agents within the (...)
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  38.  67
    The Trinity: A Philosophical Investigation.H. E. Baber - 2019 - London, UK: SCM Press.
    The doctrine of the Trinity developed in response to a range of theological interests, among them the project of reconciling claims about the divinity of Christ with monotheism and massaging Christian doctrine into the ambient (largely Platonic) philosophical framework of the period. More recently the Trinity doctrine has been deployed to promote normative claims concerning human nature, human relationships and social justice. During the past two decades analytic philosophers of religion have increasingly engaged with the doctrine. There are, however, a (...)
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  39.  29
    Is Utilitarianism Bad for Women?H. E. Baber - 2017 - Feminist Philosophy Quarterly 3 (4):1-21.
    Is Utilitarianism Bad for Women? Philosophers and policy-makers concerned with the ethics, economics, and politics of development argue that the phenomenon of ‘adaptive preference’ makes preference-utilitarian measures of well-being untenable. Poor women in the Global South, they suggest, adapt to deprivation and oppression and may come to prefer states of affairs that are not conducive to flourishing. This critique, however, assumes a questionable understanding of preference utilitarianism and, more fundamentally, of the concept of preference that figures in such accounts. If (...)
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  40. Worlds, Capabilities and Well-Being.H. E. Baber - 2010 - Ethical Theory and Moral Practice 13 (4):377-392.
    Critics suggest that without some "objective" account of well-being we cannot explain why satisfying some preferences is, as we believe, better than satisfying others, why satisfying some preferences may leave us on net worse off or why, in a range of cases, we should reject life-adjustment in favor of life-improvement. I defend a subjective welfarist understanding of well-being against such objections by reconstructing the Amartya Sen's capability approach as a preferentist account of well-being. According to the proposed account preference satisfaction (...)
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  41.  37
    Rethinking Identity and Metaphysics: On the Foundations of Analytic Philosophy. [REVIEW]H. E. Baber - 1998 - International Philosophical Quarterly 38 (3):338-339.
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  42.  72
    Abba, Father: Inclusive Language and Theological Salience.H. E. Baber - 1999 - Faith and Philosophy 16 (3):423-432.
    Questions about the use of “inclusive language” in Christian discourse are trivial but the discussion which surrounds them raises an exceedingly important question, namely that of whether gender is theologically salient-whether Christian doctrine either reveals theologically significant differences between men and women or prescribes different roles for them. Arguably both conservative support for sex roles and allegedly progressive doctrines about the theological significance of gender, race, ethnicity and sexual orientation are contrary to the radical teaching of the Gospel that in (...)
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  43.  25
    Alvin Plantinga.H. E. Baber - 1986 - International Philosophical Quarterly 26 (3):301-303.
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  44.  18
    Reflections on Meaning.H. E. Baber - 2006 - International Philosophical Quarterly 46 (3):381-383.
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  45.  7
    Contingency in a Sacred Law: Legal and Ethical Norms in the Muslim Fiqh.Jonathan E. Brockopp & Baber Johansen - 2001 - Journal of the American Oriental Society 121 (1):108.
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  46.  26
    The Virtuous and Vicious Circles of Academic Publishing.H. E. Baber - 2009 - Dialogue and Universalism 19 (1-2):87-94.
    Traditional hardcopy publishing brought about a division of labor between producers and disseminators of information. Online publishing makes it feasible for authors to disseminate their work much more widely without any investment in equipment beyond the ubiquitous laptop, without labor costs and without any special technical expertise. As a consequence, the division of labor is no longer important and is, in a range of cases, inefficient. For some scholarly works and teaching materials in particular, traditional hardcopy publishing rather than rather (...)
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  47.  30
    Book Review Section 1. [REVIEW]Harriet B. Morrison, John H. Chilcott, Ezrl Atzmon, John T. Zepper, Milton K. Reimer, Gillian Elliott Smith, James E. Christensen, Albert E. Bender, Nancy R. King, W. Sherman Rush, Ann H. Hastings, Kenneth V. Lottich, J. Theodore Klein, Sally H. Wertheim, Bernard J. Kohlbrenner, William T. Lowe, Beverly Lindsay, Ronald E. Butchart, E. Dean Butler, Jon M. Fennell & Eleanor Kallman Roemer - 1981 - Educational Studies 11 (4):403-435.
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  48.  10
    Almost Indiscernible Twins.H. E. Baber - 1992 - Philosophy and Phenomenological Research 52 (2):365-382.
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  49.  11
    E. Ruth Harvey, Ed., The Court of Sapience. Toronto, Buffalo, and London: University of Toronto Press, 1984. Pp. Xlv, 226. $35. [REVIEW]Harriet Spiegel - 1985 - Speculum 60 (3):744-745.
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  50.  24
    Martin E. Marty and R. Scott Appleby, Eds. Fundamentalisms Comprehended. Pp. X and 522. £35.95. [REVIEW]Harriet Harris - 1996 - Religious Studies 32 (3):421.
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