Search results for 'Hope Lewis' (try it on Scholar)

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  1.  14
    Tyson Edward Lewis (2009). Capitalists and Conquerors
    Teaching Against Global Capitalism and the New Imperialism
    Rage and Hope: Interviews with Peter McLaren on War, Imperialism, and Critical Pedagogy.
    Historical Materialism 17 (1):201-208.
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  2. Owen Barfield, C. S. Lewis & G. B. Tennyson (1989). Owen Barfield on C.S. Lewis.
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  3.  1
    D. W. Hamlyn, Clarence Irving Lewis, John D. Goheen & John L. Mothershead (1972). Collected Papers of Clarence Irving Lewis. Philosophical Quarterly 22 (86):68.
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  4.  26
    C. S. Lewis (1991). Letter From Lewis to Mr and Mrs Sheldon Vanauken. The Chesterton Review 17 (3/4):538-539.
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  5.  24
    C. S. Lewis (1991). Lewis Explains His Reasons for Distrusting the so-Called. The Chesterton Review 17 (3/4):541-542.
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  6.  34
    David Lewis (1974). Spielman and Lewis on Inductive Immodesty. Philosophy of Science 41 (1):84-85.
  7.  12
    D. M. Lewis (1973). Naphtali Lewis: Greek Historical Documents: The Fifth Century B.C. Pp. Xii+125. Toronto: Hakkert, 1971. Paper, $2.25. The Classical Review 23 (02):283-284.
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  8.  4
    Paul Cartledge, W. M. Calder Iii, R. S. Smith, J. Vaio & George Cornewall Lewis (2003). Teaching the English Wissenschaft. The Letters of Sir George Cornewall Lewis to Karl Otfried MüllerTeaching the English Wissenschaft. The Letters of Sir George Cornewall Lewis to Karl Otfried Muller. Journal of Hellenic Studies 123:262.
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  9.  1
    H. A. Lewis (1973). Modal Logic: The Lewis‐Modal Systems. Philosophical Books 14 (3):33-34.
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  10. Harry R. Lewis & Christos H. Papadimitriou (1998). Elements of the Theory of Computation Harry R. Lewis, Christos H. Papadimitriou.
     
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  11. Mark Lewis & Karen Allen (eds.) (2006). Mark Lewis. Liverpool University Press.
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  12. David K. Lewis (1991). Parts of Classes with an Appendix by John P. Burgess, A.P. Hazen, and David Lewis.
     
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  13. Hywel David Lewis, Stewart R. Sutherland & T. A. Roberts (eds.) (1989). Religion, Reason, and the Self: Essays in Honour of Hywel D. Lewis. University of Wales Press.
     
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  14. Hywel D. Lewis (1983). Solitude in Philosophy and Literature: The H. B. Acton Memorial Lecture: Hywel D. Lewis. Royal Institute of Philosophy Supplement 16:1-13.
    ‘I understand that the world was nothing, a mechanical chaos of casual, brute enmity on which we stupidly impose our hopes and fears. I understand that, finally and absolutely, I alone exist. All the rest, I saw, is merely what pushes me, or what I push against, blindly—as blindly as all that is not myself pushes back. I create the whole universe, blink by blink. —An ugly god pitifully dying in a tree.’.
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  15.  2
    Clarence Irving Lewis & Paul Arthur Schilpp (eds.) (1968). The Philosophy of C. I. Lewis. La Salle, Ill., Open Court.
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  16.  80
    Barry Maguire (2013). Defending David Lewis's Modal Reduction. Philosophical Studies 166 (1):129-147.
    David Lewis claims that his theory of modality successfully reduces modal items to nonmodal items. This essay will clarify this claim and argue that it is true. This is largely an exercise within ‘Ludovician Polycosmology’: I hope to show that a certain intuitive resistance to the reduction and a set of related objections misunderstand the nature of the Ludovician project. But these results are of broad interest since they show that would-be reductionists have more formidable argumentative resources than (...)
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  17. Ross P. Cameron (2012). Why Lewis's Analysis of Modality Succeeds in its Reductive Ambitions. Philosophers' Imprint 12 (8).
    Some argue that Lewisian realism fails as a reduction of modality because in order to meet some criterion of success the account needs to invoke primitive modality. I defend Lewisian realism against this charge; in the process, I hope to shed some light on the conditions of success for a reduction. In §1 I detail the resources the Lewisian modal realist needs. In §2 I argue against Lycan and Shalkowski’s charge that Lewis needs a modal notion of ‘world’ (...)
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  18. Susan Haack (1985). C. I. Lewis: Susan Haack. Royal Institute of Philosophy Supplement 19:215-238.
    Lewis, according to Kuklick, was ‘a private person’, of ‘unsparing honesty and … utter dedication to the rational pursuit of truth’. He was, Kuklick continues, ‘equally uncompromising in what he expected of his readers, and as a result wrote for and lectured to a tiny group of scholars’. I hope that—since I occasionally find myself borrowing from him and frequently find myself arguing with him—I may count myself as one of the ‘tiny group of scholars’ for whom (...) wrote. And perhaps, by arguing with him again here, I may persuade some of you of the enduring interest of his work. (shrink)
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  19. Travis Timmerman (2013). The Persistent Problem of the Lottery Paradox: And Its Unwelcome Consequences for Contextualism. Logos and Episteme (I):85-100.
    This paper attempts to show that contextualism cannot adequately handle all versions of ‘The Lottery Paradox.” Although the application of contextualist rules is meant to vindicate the intuitive distinction between cases of knowledge and non-knowledge, it fails to do so when applied to certain versions of “The Lottery Paradox.” In making my argument, I first briefly explain why this issue should be of central importance for contextualism. I then review Lewis’ contextualism before offering my argument that the lottery paradox (...)
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  20.  54
    Noel Hendrickson (2012). Counterfactual Reasoning and the Problem of Selecting Antecedent Scenarios. Synthese 185 (3):365-386.
    A recent group of social scientists have argued that counterfactual questions play an essential role in their disciplines, and that it is possible to have rigorous methods to investigate them. Unfortunately, there has been little (if any) interaction between these social scientists and the philosophers who have long held that rigorous counterfactual reasoning is possible. In this paper, I hope to encourage some fresh thinking on both sides by creating new connections between them. I describe what I term "problem (...)
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  21. Matthew Abraham, Matthew C. Ally, Joseph Catalano, Thomas Flynn, Lewis Gordon, Leonard Harris, Sonia Kruks, Martin Beck Matustik, Constance Mui, Julien Murphy, Ronald Santoni, Sally Scholz, Calvin Schrag & Shane Wahl (2013). Revolutionary Hope: Essays in Honor of William L. Mcbride. Lexington Books.
    Over the course of the last four decades, William Leon McBride has distinguished himself as one of the most esteemed and accomplished philosophers of his generation. This volume—which celebrates the occasion of his seventy-fifth birthday—includes contributions from colleagues, friends, and formers students and pays tribute to McBride’s considerable achievements as a teacher, mentor, and scholar.
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  22.  53
    Cody Gilmore (2017). Homunculi Are People Too! Lewis's Definition of Personhood Debugged. Thought: A Journal of Philosophy 5 (4).
    David Lewis defends the following "non-circular definition of personhood": "something is a continuant person if and only if it is a maximal R-interrelated aggregate of person-stages. That is: if and only if it is an aggregate of person-stages, each of which is R-related to all the rest, and it is a proper part of no other such aggregate." I give a counterexample, involving a person who is a part of another, much larger person, with a separate mental life. I (...)
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  23. Jessica M. Wilson (2015). Hume's Dictum and Metaphysical Modality: Lewis's Combinatorialism. In Barry Loewer & Jonathan Schaffer (eds.), The Blackwell Companion to David Lewis. Blackwell. pp. 138-158.
    Many contemporary philosophers accept Hume's Dictum, according to which there are no metaphysically necessary connections between distinct, intrinsically typed entities. Tacit in Lewis 's work is a potential motivation for HD, according to which one should accept HD as presupposed by the best account of the range of metaphysical possibilities---namely, a combinatorial account, applied to spatiotemporal fundamentalia. Here I elucidate and assess this Ludovician motivation for HD. After refining HD and surveying its key, recurrent role in Lewis ’s (...)
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  24.  61
    Katherine Hawley (forthcoming). David Lewis on Persistence. In Barry Loewer & Jonathan Schaffer (eds.), A Companion to David Lewis. Wiley-Blackwell. pp. 237-49.
    This paper provides an overview on David Lewis's writings about persistence. I focus on two issues. First, what is the relationship between the doctrine of Humean Supervenience and the rejection of endurantism? Second, why did Lewis not adopt a stage theory of persistence, given that he advocated a counterpart theory of modality?
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  25.  6
    Trevor Hedberg (2016). Optimizing Hope: A Response to Nolt. In Andrew Brei (ed.), Ecology, Ethics, and Hope. Rowman & Littlefield. pp. 65-82.
    John Nolt’s “Hope, Self-Transcendence, and Environmental Ethics” is a unique attempt to defend a partial biocentrism – the view that we should regard a significant portion of non-sentient life (as well as sentient life) as having direct moral standing. After defending a general duty to optimize human hope, Nolt argues that this duty requires us to become self-transcendent toward living things in nature. Self-transcendence refers to an intentional state of valuing the good of some object other than yourself (...)
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  26.  9
    Roland Bluhm (2010). Wishful Hope. In Janet Horrigan & Ed Wiltse (eds.), Hope Against Hope: Philosophies, Cultures and Politics of Possibility and Doubt. Rodopi. pp. 35-53.
    The paper aims at characterising self-deceptive hope, a certain kind of ir-rational hoping. The focus is on ordinary, intentional hope exclusively, i. e. on acts of hoping with a definite object (in contrast to dispositional forms of hope such as hopefulness). If a person S hopes in this way that p, she desires that p, she has a belief about the probability of p, and she affec-tively evaluates this probability in one of two ways: We can distinguish (...)
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  27.  4
    Sara Haramati (2010). Hope in Pandora's Box: Psychological Work with Medical Patients. In Janette McDonald & Andrea M. Stephenson (eds.), The Resilience of Hope. Rodopi. pp. 68--143.
    Experience and research teach us that hope, optimism and faith are crucial aspects in how a person deals with a medical situation. One ancient source of wisdom which deals with Hope – the myth of Pandora – can be interpreted in different ways, pointing to different aspects of the way hope influences the human experience. In this paper I will try to demonstrate and discuss how this pertains to medical-psychology work with patients: A short case description will (...)
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  28. Adán Salinas (1999). La imagen narrativa de Dios en C. S. Lewis, una lectura de “Las crónicas de Narnia”. Boletín de Filosofía (10):261-278.
    El artículo propone una interpretación de la obra literaria "Las Crónicas de Narnia" del autor ingles C. S Lewis. Tal interpretación posibilita considerar la alegoría religiosa que esta obra literaria realiza sobre la experiencia de la divinidad a través de la figura del León.
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  29. Andrew Chignell (2013). Rational Hope, Moral Order, and the Revolution of the Will. In Eric Watkins (ed.), Divine Order, Human Order, and the Order of Nature.
    In this paper I sketch out one of the most important conditions on rational hope, and argue that Kant embraced a version of it. I go on to suggest that we can use this analysis to solve a longstanding 'conundrum' in Kant's ethics and religion regarding the nature of the individual moral revolution. -/- .
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  30. Joshua Seachris & Linda Zagzebski (2007). Weighing Evils: The C. S. Lewis Approach. International Journal for Philosophy of Religion 62 (2):81-88.
    It is often argued that the great quantity of evil in our world makes God’s existence less likely than a lesser quantity would, and this, presumably, because the probability that some evils are gratuitous increases as the overall quantity of evil increases. Often, an additive approach to quantifying evil is employed in such arguments. In this paper, we examine C. S. Lewis’ objection to the additive approach, arguing that although he is correct to reject this approach, there is a (...)
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  31. Jordan Dodd (forthcoming). Hope, Knowledge, and Blindspots. Synthese:1-13.
    Roy Sorensen introduced the concept of an epistemic blindspot in the 1980s. A proposition is an epistemic blindspot for some individual at some time if and only if that proposition is consistent but unknowable by that individual at that time. In the first half of this paper, I extend Sorensen work on blindspots by arguing that there exist blindspots that essentially involve hopes. In the second half, I show how such blindspots can contribute to and impair different pursuits of self-understanding. (...)
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  32. Luke Glynn (2013). Of Miracles and Interventions. Erkenntnis 78 (1):43-64.
    In Making Things Happen, James Woodward influentially combines a causal modeling analysis of actual causation with an interventionist semantics for the counterfactuals encoded in causal models. This leads to circularities, since interventions are defined in terms of both actual causation and interventionist counterfactuals. Circularity can be avoided by instead combining a causal modeling analysis with a semantics along the lines of that given by David Lewis, on which counterfactuals are to be evaluated with respect to worlds in which their (...)
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  33.  82
    Luca Moretti & Ken Akiba (2007). Probabilistic Measures of Coherence and the Problem of Belief Individuation. Synthese 154 (1):73 - 95.
    Coherentism in epistemology has long suffered from lack of formal and quantitative explication of the notion of coherence. One might hope that probabilistic accounts of coherence such as those proposed by Lewis, Shogenji, Olsson, Fitelson, and Bovens and Hartmann will finally help solve this problem. This paper shows, however, that those accounts have a serious common problem: the problem of belief individuation. The coherence degree that each of the accounts assigns to an information set (or the verdict it (...)
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  34.  59
    Matthew Ratcliffe (2013). What is It to Lose Hope? Phenomenology and the Cognitive Sciences 12 (4):597-614.
    This paper addresses the phenomenology of hopelessness. I distinguish two broad kinds of predicament that are easily confused: ‘loss of hopes’ and ‘loss of hope’. I argue that not all hope can be characterised as an intentional state of the form ‘I hope that p’. It is possible to lose all hopes of that kind and yet retain another kind of hope. The hope that remains is not an intentional state or a non-intentional bodily feeling. (...)
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  35.  37
    Daniel Nolan (forthcoming). It's a Kind of Magic: Lewis, Magic and Properties. Synthese:1-25.
    David Lewis’s arguments against magical ersatzism are notoriously puzzling. Untangling different strands in those arguments is useful for bringing out what he thought was wrong with not just one style of theory about possible worlds, but with much of the contemporary metaphysics of abstract objects. After setting out what I take Lewis’s arguments to be and how best to resist them, I consider the application of those arguments to general theories of properties and relations. The constraints Lewis (...)
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  36.  7
    Fraser MacBride (2005). Lewis's Animadversions on the Truthmaker Principle. In Helen Beebee & Julian Dodd (eds.), Truthmakers: The Contemporary Debate. Clarendon Press. pp. 117-40.
    The early David Lewis was a staunch critic of the Truthmaker Principle. To endorse the principle, he argued, is to accept that states of affairs are truthmakers for contingent predications. But states of affairs violate Hume's prohibition of necessary connections between distinct existences. So Lewis offered to replace the Truthmaker Principle with the weaker principle that ‘truth supervenes upon being’. This chapter argues that even this principle violates Hume's prohibition. Later Lewis came to ‘withdraw’ his doubts about (...)
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  37.  48
    Benj Hellie (forthcoming). David Lewis and the Kangaroo: Graphing Philosophical Progress. In Russell Blackford & Damien Broderick (eds.), Philosophy's Future: The Problem of Philosophical Progress. Blackwell.
    Data-driven historiography of philosophy looks to objective modeling tools for illumination of the propagation of influence. While the system of David Lewis, the most influential philosopher of our time, raises historiographic puzzles to stymie conventional analytic methods, it proves amenable to data-driven analysis. A striking result is that Lewis only becomes the metaphysician of current legend following the midpoint of his career: his initial project is to frame a descriptive science of mind and meaning; the transition to metaphysics (...)
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  38.  15
    Brian Garrett (2016). Tim, Tom, Time and Fate: Lewis on Time Travel. Analytic Philosophy 57 (3):247-252.
    In his well-known time travel story, David Lewis claims that there is a sense in which Tim can go back in time and kill his Grandfather and a (more inclusive) sense in which he cannot. Lewis describes Tim’s predicament as semi-fatalist, but holds that this does not compromise Tim’s freedom or his ability to kill Grandfather. I argue that if semi-fatalism is true of Tim, it is true of everyone, and that this is a troubling conclusion.
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  39. Charles Pigden (2007). Desiring to Desire: Russell, Lewis and G.E.Moore. In Susana Nuccetelli & Gary Seay (eds.), Themes from G.E.Moore. Oxford University Press. pp. 244-260.
    I have two aims in this paper. In §§2-4 I contend that Moore has two arguments (not one) for the view that that ‘good’ denotes a non-natural property not to be identified with the naturalistic properties of science and common sense (or, for that matter, the more exotic properties posited by metaphysicians and theologians). The first argument, the Barren Tautology Argument (or the BTA), is derived, via Sidgwick, from a long tradition of anti-naturalist polemic. But the second argument, the Open (...)
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  40. Lisa Kretz (2013). Hope in Environmental Philosophy. Journal of Agricultural and Environmental Ethics 26 (5):925-944.
    ABSTRACT. Ecological philosophy requires a significant orientation to the role of hope in both theory and practice. I trace the limited presence of hope in ecological philosophy, and outline reasons why environmental hopelessness is a threat. I articulate and problematize recent environmental publications on the topic of hope, the most important worry being that current literature fails to provide the necessary psychological grounding for hopeful action. I turn to the psychology of hope to provide direction for (...)
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  41.  43
    Patrick Shade (2001). Habits of Hope: A Pragmatic Theory. Vanderbilt University Press.
    Patrick Shade makes a strong argument for the necessity of hope in a cynical world that too often rejects it as foolish. While most accounts of hope situate it in a theological context, Shade presents a theory rooted in the pragmatic thought of such American philosophers as C. S. Peirce, William James, and John Dewey.
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  42.  37
    Andrew Chignell (2014). Rational Hope, Possibility, and Divine Action. In Gordon E. Michalson (ed.), Religion within the Bounds of Mere Reason: A Critical Guide. Cambridge University Press. pp. 98-117.
    Commentators typically neglect the distinct nature and role of hope in Kant’s system, and simply lump it together with the sort of Belief that arises from the moral proof. Kant himself is not entirely innocent of the conflation. Here I argue, however, that from a conceptual as well as a textual point of view, hope should be regarded as a different kind of attitude. It is an attitude that we can rationally adopt toward some of the doctrines that (...)
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  43. Phillip Bricker (2006). David Lewis: On the Plurality of Worlds. In John Shand (ed.), Central Works of Philosophy, Vol. 5: The Twentieth Century: Quine and After. Acumen Publishing.
    David Lewis's book 'On the Plurality of Worlds' mounts an extended defense of the thesis of modal realism, that the world we inhabit the entire cosmos of which we are a part is but one of a vast plurality of worlds, or cosmoi, all causally and spatiotemporally isolated from one another. The purpose of this article is to provide an accessible summary of the main positions and arguments in Lewis's book.
     
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  44. Robert Stalnaker (2004). Lewis on Intentionality. Australasian Journal of Philosophy 82 (1):199 – 212.
    David Lewis's account of intentionality is a version of what he calls 'global descriptivism'. The rough idea is that the correct interpretation of one's total theory is the one (among the admissible interpretations) that come closest to making it true. I give an exposition of this account, as I understand it, and try to bring out some of its consequences. I argue that there is a tension between Lewis's global descriptivism and his rejection of a linguistic account of (...)
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  45.  11
    Max Bialek (forthcoming). Interest Relativism in the Best System Analysis of Laws. Synthese:1-13.
    Lewis’ Best System Analysis of laws of nature is often criticized on the grounds that what it means to be the “best” system is too subjective for an analysis of lawhood. Recent proponents of the BSA have embraced the view’s close connection to the particulars of scientific practice despite the objection. I distinguish two compatible versions of the objection: one opposed to mind or subject dependence and the other opposed to relativity. The BSA can answer both. Answering the anti-relative (...)
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  46. Peter Menzies (1989). Probabilistic Causation and Causal Processes: A Critique of Lewis. Philosophy of Science 56 (4):642-663.
    This paper examines a promising probabilistic theory of singular causation developed by David Lewis. I argue that Lewis' theory must be made more sophisticated to deal with certain counterexamples involving pre-emption. These counterexamples appear to show that in the usual case singular causation requires an unbroken causal process to link cause with effect. I propose a new probabilistic account of singular causation, within the framework developed by Lewis, which captures this intuition.
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  47.  47
    Allen Thompson (2010). Radical Hope for Living Well in a Warmer World. Journal of Agricultural and Environmental Ethics 23 (1):43-55.
    Environmental changes can bear upon the environmental virtues, having effects not only on the conditions of their application but also altering the concepts themselves. I argue that impending radical changes in global climate will likely precipitate significant changes in the dominate world culture of consumerism and then consider how these changes could alter the moral landscape, particularly culturally thick conceptions of the environmental virtues. According to Jonathan Lear, as the last principal chief of the Crow Nation, Plenty Coups exhibited the (...)
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  48.  9
    Robert H. Schwartz & Frederick R. Post (2002). The Unexplored Potential of Hope to Level the Playing Field: A Multilevel Perspective. [REVIEW] Journal of Business Ethics 37 (2):135 - 143.
    A multilevel view of social change is presented in which socially responsible organizations, society, and high-hope individuals interact in support of hopefulness – thereby leveling the playing field. Suggestions are made about future research and the roles of organizations and society in eliciting hope in organizational and societal cultures.
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  49.  37
    Lynne M. Andersson, Robert A. Giacalone & Carole L. Jurkiewicz (2007). On the Relationship of Hope and Gratitude to Corporate Social Responsibility. Journal of Business Ethics 70 (4):401-409.
    A longitudinal study of 308 white -collar U.S. employees revealed that feelings of hope and gratitude increase concern for corporate social responsibility. In particular, employees with stronger hope and gratitude were found to have a greater sense of responsibility toward employee and societal issues; interestingly, employee hope and gratitude did not affect sense of responsibility toward economic and safety/quality issues. These findings offer an extension of research by Giacalone, Paul, and Jurkiewicz.
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  50.  82
    A. R. J. Fisher (forthcoming). On Lewis Against Magic: A Study of Method in Metaphysics. Synthese:1-19.
    David Lewis objected to theories that posit necessary connections between distinct entities and to theories that involve a magical grasping of their primitives. In On the Plurality of Worlds, Lewis objected to nondescript ersatzism on these grounds. The literature contains several reconstructions of Lewis ’ critique of nondescript ersatzism but none of these interpretations adequately address his main argument because they fail to see that Lewis ’ critique is based on broader methodological considerations. I argue that (...)
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