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Joseph Owens [161]J. Owens [15]John Owens [9]Jonathan Owens [8]
John F. Owens [5]Joseph I. Owens [2]Jan Owens [1]J. F. Owens [1]

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Profile: Joseph Owens (University of Minnesota)
Profile: Janine Owens
Profile: James Owens (Cardiff University)
  1.  45
    Gabrielle Samuel, Alan Cribb, John Owens & Clare Williams (2016). Relative Values: Perspectives on a Neuroimaging Technology From Above and Within the Ethical Landscape. Journal of Bioethical Inquiry 13 (3):407-418.
    In this paper we contribute to “sociology in bioethics” and help clarify the range of ways sociological work can contribute to ethics scholarship. We do this using a case study of an innovative neurotechnology, functional magnetic resonance imaging, and its use to attempt to diagnose and communicate with severely brain-injured patients. We compare empirical data from interviews with relatives of patients who have a severe brain injury with perspectives from mainstream bioethics scholars. We use the notion of an “ethical landscape” (...)
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  2. Kevin Falvey & Joseph Owens (1994). Externalism, Self-Knowledge, and Skepticism. Philosophical Review 103 (1):107-37.
    Psychological externalism is the thesis Chat the contents of many of a person's propositional mental states are determined in part by relations he bears to his natural and social environment. This thesis has recently been thrust into prominence in the philosophy of mind by a series of thought experiments due to Hilary Putnam and Tyler Burge. Externalism is a metaphysical thesis, but in this work I investigate its implications for the epistemology of the mental. I am primarily concerned with the (...)
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  3.  8
    J. Owens & A. Cribb (2013). Beyond Choice and Individualism: Understanding Autonomy for Public Health Ethics. Public Health Ethics 6 (3):262-271.
    Attention to individual choice is a valuable dimension of public health policy; however, the creation of effective public health programmes requires policy makers to address the material and social structures that determine a person’s chance of actually achieving a good state of health. This statement summarizes a well understood and widely held view within public health practice. In this article, we (i) argue that advocates for public health can and should defend this emphasis on ‘structures’ by reference to citizen autonomy (...)
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  4.  2
    Alan Cribb & John Owens (2010). Whatever Suits You: Unpicking Personalization for the NHS. Journal of Evaluation in Clinical Practice 16 (2):310-314.
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  5.  52
    J. Owens, J. Ives & A. Cribb (2012). IEEN Workshop Report: Aims and Methods in Interdisciplinary and Empirical Bioethics. Clinical Ethics 7 (4):157-160.
    Bioethics is a diverse field that accommodates a broad range of perspectives and disciplines. The recent explosion of literature on methods in interdisciplinary and empirical ethics might appear, however, to overshadow the fact that ‘bioethics’ has long been an interdisciplinary field. The Interdisciplinary and Empirical Ethics Network (IEEN) was established, with funding from the Wellcome Trust, to facilitate critical and constructive discussion around the nature of this disciplinary diversity and shift focus away from the ‘empirical turn’, towards the ongoing development (...)
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  6. J. Owens (1962). Aquinas on Infinite Regress. Mind 71 (282):244-246.
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  7. Joseph Owens (2007). Aristotle's Gradations of Being in Metaphysics E-Z. St. Augustine's Press.
    (Book Epsilon): Macroscopic overview -- E 1 (English translation) -- The role of book epsilon in the Metaphysics -- Pure actuality and primacy in being -- Aristotelian sciences and their starting points (E 1.1025b3-1026a23) -- The universality of being qua being -- (Book Zeta): Microscopic investigation -- Z I (English translation) -- The meanings of ousia -- Essential being (to ti en einai) -- "Essential being" and singular thing -- "Essential being" and form -- Form and universal -- Form and (...)
     
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  8.  27
    Joseph Owens (1987). In Defense of a Different Doppelganger. Philosophical Review 96 (October):521-54.
  9.  7
    John Owens & Alan Cribb (2012). Conflict in Medical Co-Production: Can a Stratified Conception of Health Help? [REVIEW] Health Care Analysis 20 (3):268-280.
    This paper considers proposals for developing ‘co-productive’ medical partnerships, within the UK National Health Service (NHS), concentrating in particular on the potential problem involved in combining professional and lay conceptions of health. Much of the literature that advocates the introduction of co-productive healthcare partnerships assumes that medical professionals and patients share, or can easily come to share, a common set of beliefs about what is valuable with regard to health interventions and outcomes. However, a substantial literature documents the contestability of (...)
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  10.  66
    Joseph Owens (1992). Psychophysical Supervenience: Its Epistemological Foundation. Synthese 90 (1):89-117.
    My primary goal in this paper is to focus attention on a certain conception of internal access, on the Cartesian conception that a rational subject's capacity to determine sameness and difference in explicit propositional attitudes is independent of knowledge of the external world. This conception of introspection plays a crucial, if unacknowledged, role in numerous arguments and theoretical positions. In particular, it plays a large role in motivating psychological internalism. I argue in favor of rejecting this epistemology and the internalism (...)
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  11. Joseph Owens (1993). Content, Causation, and Psychophysical Supervenience. Philosophy of Science 60 (2):242-61.
    There is a growing acceptance of the idea that the explanatory states of folk psychology do not supervene on the physical. Even Fodor (1987) seems to grant as much. He argues, however, that this cannot be true of theoretical psychology. Since theoretical psychology offers causal explanations, its explanatory states must be taxonomized in such a way as to supervene on the physical. I use this concession to invert his argument and cast doubt on the received model of folk psychological explanation (...)
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  12.  41
    Joseph Owens (1986). Synonymy and the Nonindividualistic Model of the Mental. Synthese 66 (3):361 - 382.
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  13. Joseph Owens (1983). Functionalism and the Propositional Attitudes. Noûs 17 (November):529-49.
  14.  20
    Joseph Owens (1963). The Doctrine of Being in the Aristotelian Metaphysics. Toronto, Pontifical Institute of Mediaeval Studies.
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  15.  18
    Joseph I. Owens (1989). Contradictory Belief and Cognitive Access. Midwest Studies in Philosophy 14 (1):289-316.
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  16.  44
    Jonathan Ives, John Owens & Alan Cribb (2013). IEEN Workshop Report: Teaching and Learning in Interdisciplinary and Empirical Ethics. Clinical Ethics 8 (2-3):70-74.
    Bioethics is an interdisciplinary field that accommodates a broad range of perspectives and disciplines. This inherent diversity sets a number of challenges for both teachers and students of bioethics, notably in respect to the appropriate aims and methods of bioethics education, standards and criteria for evaluating performance and disciplinary identity. The Interdisciplinary and Empirical Ethics Network (IEEN) was established, with funding from the Wellcome Trust, to facilitate critical and constructive discussion about the ongoing development of bioethics as an evolving field (...)
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  17.  36
    Joseph Owens (1955). Our Knowledge of Nature. Proceedings of the American Catholic Philosophical Association 29:65-88.
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  18.  13
    John Owens (2010). Creation and End-Directedness. Sophia 49 (4):489-498.
    Does the act of creation show itself anywhere within the creation? A common contemporary ontology tends to see two possibilities for those who want to defend a notion of creation. The first is to argue that an original set of materials was brought into existence out of nothing by divine action a long time ago. The second, in the tradition of Paley, posits a specific divine action that oversees the development of some of the materials into entities with an end-directedness. (...)
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  19.  33
    Joseph Owens (1957). Common Nature: A Point of Comparison Between Thomistic and Scotistic Metaphysics. Mediaeval Studies 19 (1):1-14.
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  20.  26
    Joseph Owens (1978). The Doctrine of Being in the Aristotelian Metaphysics: A Study in the Greek Background of Mediaeval Thought. Pontifical Institute of Mediaeval Studies.
    Chapter One THE PROBLEM OF BEING IN THE METAPHYSICS TO determine whether the notion of Being in Alexander of Hales is Aristotelian or Platonic, a recent historian seeks his criterion in "the gradual separation of the Aristotelian ...
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  21.  23
    Joseph Owens (1969). Aristotle. International Philosophical Quarterly 9 (2):299-301.
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  22.  70
    Joseph Owens (1974). Aquinas and the Five Ways. The Monist 58 (1):16-35.
    FIVE 'WAYS' TO PROVE THAT GOD EXISTS ARE OFFERED IN AQUINAS' "SUMMA OF THEOLOGY," ALL TAKEN FROM HISTORICALLY TRACEABLE SOURCES IN WHICH THEY DID NOT REACH THE CONCLUSION ENVISAGED BY HIM. 'WAYS' UP TO ELEVEN IN NUMBER ARE IN FACT USED IN HIS WORKS. ALL FUNCTION IN A STRICTLY METAPHYSICAL--NOT COSMOLOGICAL OR TELEOLOGICAL--FRAMEWORK THAT WAS DEVELOPED EARLY IN HIS CAREER. THE ANSELMIAN AND OTHER ARGUMENTS THAT CANNOT FIT INTO THAT FRAMEWORK ARE REJECTED OR LEFT UNNOTICED, WHILE THOSE THAT DO FIT (...)
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  23.  37
    Joseph Owens (1968). Teleology of Nature in Aristotle. The Monist 52 (2):159-173.
  24. Joseph Owens (1992). Cognition an Epistemological Inquiry.
     
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  25.  37
    Joseph Owens (1981). Aristotle on Leisure. Canadian Journal of Philosophy 11 (4):713 - 723.
  26.  76
    Joseph Owens (1982). The Failure of Lewis's Functionalism. Philosophical Quarterly 32 (April):159-73.
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  27. C. Anthony Anderson & Joseph Owens (eds.) (1990). Propositional Attitudes: The Role of Content in Language, Logic, and Mind. Csli.
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  28.  40
    John F. Owens (2011). Competing for the Human: Nietzsche and the Christians. The Australasian Catholic Record 88 (2):191.
    Owens, John F It is about sixty years since Frederick Copleston was required by the ecclesiastical censor to insert 'some unambiguous condemnation of Nietzsche' into a new edition of his 'Friedrich Nietzsche, Philosopher of Culture.' Copleston thought the work 'disfigured' as a result, sensing perhaps that the addition would reinforce crude misunderstandings of his subject. He was aware of something that probably passed the ecclesiastical censor by, that whatever is to be said of Nietzsche's relation to Christianity, it is not (...)
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  29.  11
    Joseph Owens (1995). Pierre and the Fundamental Assumption. Mind and Language 10 (3):250-273.
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  30.  27
    Joseph Owens (1952). The Conclusion of the Prima Via. Modern Schoolman 30 (1):33-53.
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  31.  20
    Joseph Owens (1988). Thomas Aquinas: Dimensive Quantity as Individuating Principle. Mediaeval Studies 50 (1):279-310.
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  32.  17
    Joseph Owens (1975). Aristotle. New Scholasticism 49 (2):299-301.
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  33.  24
    Joseph Owens (1994). The Need for Christian Philosophy. Faith and Philosophy 11 (2):167-183.
    With its probative force drawn solely from premises accessible to the human mind's own inherent powers, Christian philosophy probes the divinely re- vealed truths under their naturally knowable aspects. From the apologetic or defensive angle, this type of philosophy is needed to meet rational queries- one's own or those of others-arising from religious doctrines, for instance from the tenets of creation, divine providence, immortality of the spiritual soul, or human destiny. On the positive side, Christian philosophy deepens the attraction of (...)
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  34.  1
    John F. Owens (2016). Thinking About Political Things: An Aristotelian Approach to Pacific Life [Book Review]. Australasian Catholic Record, The 93 (3):381.
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  35.  22
    Joseph Owens (1986). The Failure of Lewis's Functionalism. Philosophical Quarterly 36 (143):159-173.
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  36. Joseph Owens (1963). An Elementary Christian Metaphysics. Center for Thomistic Studies.
  37.  19
    Joseph Owens (1970). Judgment and Truth in Aquinas. Mediaeval Studies 32 (1):138-158.
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  38.  13
    J. Owens (1946). An Aristotelean Text Related to the Distinction of Being and Essence. Proceedings of the American Catholic Philosophical Association 21:165-172.
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  39.  51
    Joseph Owens (1966). The Dissolution of an Eclecticism. World Futures 5 (1):80-84.
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  40.  19
    Joseph Owens (1959). Thomistic Common Nature and Platonic Idea. Mediaeval Studies 21 (1):211-223.
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  41.  64
    Joseph Owens (1998). Psychological Explanation and Causal Deviancy. Synthese 115 (2):143-169.
  42.  18
    Joseph Owens (1961). Unity and Essence in St. Thomas Aquinas. Mediaeval Studies 23 (1):240-259.
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  43.  11
    Joseph Owens (1964). The" Analytics" and Thomistic Metaphysical Procedure. Mediaeval Studies 26 (1):83-108.
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  44.  19
    Joseph Owens (1965). Quiddity and Real Distinction in St Thomas Aquinas. Mediaeval Studies 27 (1):1-22.
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  45.  11
    Joseph Owens (1963). The Unity in a Thomistic Philosophy of Man. Mediaeval Studies 25 (1):54-82.
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  46.  31
    Joseph Owens (1979). Knowledge and Katabasis in Parmenides. The Monist 62 (1):15-29.
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  47.  11
    Joseph Owens (1969). Aquinas—Existential Permanence and Flux. Mediaeval Studies 31 (1):71-92.
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  48.  16
    Joseph Owens (1993). 2 Aristotle and Aquinas. In Norman Kretzmann & Eleonore Stump (eds.), The Cambridge Companion to Aquinas. Cambridge University Press 38.
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  49.  18
    Joseph Owens (1987). Aristotle's Notion of Wisdom. Apeiron 20 (1):1 - 16.
  50.  10
    Joseph Owens (1967). The Causal Proposition Revisited. Modern Schoolman 44 (2):143-151.
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