Results for 'J. William Vaughan'

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  1. Crossmodal Spatial Interactions in Subcortical and Cortical Circuits.Barry E. Stein, Terrence R. Stanford, Mark T. Wallace & J. William Vaughan & Wan Jiang - 2004 - In Charles Spence & Jon Driver (eds.), Crossmodal Space and Crossmodal Attention. Oxford University Press.
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  2. Crossmodal Spatial Interactions in Subcortical and Cortical Circuits.Barry E. Stein, Terrence R. Stanford, Mark T. Wallace, J. William Vaughan & Jiang & Wan - 2004 - In Charles Spence & Jon Driver (eds.), Crossmodal Space and Crossmodal Attention. Oxford University Press.
     
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  3.  19
    Crossmodal Spatial Interactions in Subcortical and Cortical Circuits.Barry E. Stein, Terrance R. Stanford, Mark T. Wallace, J. William Vaughan & Wan Jiang - 2004 - In Charles Spence & Jon Driver (eds.), Crossmodal Space and Crossmodal Attention. Oxford University Press.
  4.  5
    Evolutionary and Behavioral Stability.R. J. Herrnstein & William Vaughan - 1984 - Behavioral and Brain Sciences 7 (1):107.
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  5.  29
    Engineering Ethics: Balancing Cost, Schedule, and Risk--Lessons Learned From the Space Shuttle. Rosa Lynn B. Pinkus, Larry J. Shuman, Norman P. Hummon, Harvey WolfeThe Challenger Launch Decision: Risky Technology, Culture, and Deviance at NASA. Diane Vaughan[REVIEW]Ronald Kline, William Lynch & Jameson Wetmore - 1998 - Isis 89 (4):761-763.
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  6. Engineering Ethics: Balancing Cost, Schedule, and Risk--Lessons Learned From the Space Shuttle by Rosa Lynn B. Pinkus; Larry J. Shuman; Norman P. Hummon; Harvey Wolfe; The Challenger Launch Decision: Risky Technology, Culture, and Deviance at NASA by Diane Vaughan[REVIEW]Ronald Kline, William Lynch & Jameson Wetmore - 1998 - Isis 89:761-763.
     
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  7.  14
    The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem: J. William Forgie.J. William Forgie - 1995 - Religious Studies 31 (1):89-100.
    Let us call the Dependency Theses the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based on (...)
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  8.  19
    “Letter to the Editor” Author Response To: Mepsted R, Tyson S. The Bobath Concept. A Guru-Led Set of Teachings Unsupported by Emerging Evidence. A Response to Vaughan-Graham and Cott. (J Eval Clin Pract. 2016. Doi: 10.1111/Jep.12751). J Eval Clin Pract. 2. [REVIEW]Julie Vaughan-Graham & Cheryl Cott - 2017 - Journal of Evaluation in Clinical Practice 23 (5):1129-1131.
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  9.  50
    Kant and Frege: Existence as a Second-Level Property.J. William Forgie - 2000 - Kant-Studien 91 (2):165-177.
  10.  73
    Kant and Existence: Critique of Pure Reason A 600/B 628.J. William Forgie - 2008 - Kant-Studien 99 (1):1-12.
    By whatever and by however many predicates we may think a thing – even if we completely determine it – we do not make the least addition to the thing when we further declare that this thing is. Otherwise, it would not be exactly the same thing that exists, but something more than we had thought in the concept; and we could not, therefore, say that the exact object of my concept exists.
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  11.  29
    Existence Assertions and the Ontological Argument.J. William Forgie - 1974 - Mind 83:260.
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  12.  20
    Semantical Considerations on Floyd-Hoare Logic.Vaughan R. Pratt, Michael J. Fischer, Richard E. Ladner, Krister Segerberg, Tadeuz Traczyk & Rohit Parikh - 1986 - Journal of Symbolic Logic 51 (1):225-227.
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  13. "German Romanticism and English Art": William Vaughan[REVIEW]Marcia Pointon - 1980 - British Journal of Aesthetics 20 (3):281.
     
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  14.  46
    Kant and the Question "Is Existence a Predicate?".J. William Forgie - 1975 - Canadian Journal of Philosophy 5 (4):563 - 582.
    Kant gave a two-fold answer to the question, ‘Is existence a predicate?’. His view that existence is not a first-level predicate, i.e., a predicate of objects like horses, stones, and you and me, is widely known. What is not so well-known, however, is his claim that existence is a second-level predicate, a predicate of concepts or of a collection of predicates. In this paper I hope to show why his arguments for both claims are unsuccessful.
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  15.  41
    The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem.J. William Forgie - 1995 - Religious Studies 31 (1):89 - 100.
    Let us call the Dependency Theses (DT) the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based (...)
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  16.  26
    How is the Question ‘Is Existence a Predicate?’ Relevant to the Ontological Argument?J. William Forgie - 2008 - International Journal for Philosophy of Religion 64 (3):117-133.
    It is often said that the ontological argument fails because it wrongly treats existence as a first-level property or predicate. This has proved a controversial claim, and efforts to evaluate it are complicated by the fact that the words 'existence is not a property/predicate' have been used by philosophers to make at least three different negative claims: one about a first-level phenomenon possessed by objects like horses, stones, you and me; another about the logical form of assertions of existence; and (...)
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  17.  10
    Reinforcement or Maximization?William Vaughan - 1981 - Behavioral and Brain Sciences 4 (3):405-405.
  18.  77
    Frege's Objection to the Ontological Argument.J. William Forgie - 1972 - Noûs 6 (3):251-265.
    Frege argued that 1) in making existence assertions we ascribe (or deny) the second-Level property, 'not being empty', To a first-Level concept. He inferred from this that 2) existence is a second-Level property, The property 'not being empty'. He therefore rejected the ontological proof of the existence of God because, He claimed, It depends on the assumption that existence is a first-Level, And not a second-Level, Property. In this paper it is argued, First, That frege is unsuccessful in his attempt (...)
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  19.  55
    Kant on the Relation Between the Cosmological and Ontological Arguments.J. William Forgie - 1993 - International Journal for Philosophy of Religion 34 (1):1 - 12.
  20. How is the Question 'is Existence a Predicate?' Relevant to the Ontological Argument?J. William Forgie - 2008 - International Journal for Philosophy of Religion 64 (3):117 - 133.
    It is often said that the ontological argument fails because it wrongly treats existence as a first-level property or predicate. This has proved a controversial claim, and efforts to evaluate it are complicated by the fact that the words ‘existence is not a property/predicate’ have been used by philosophers to make at least three different negative claims: (a) one about a first-level phenomenon possessed by objects like horses, stones, you and me; (b) another about the logical form of assertions of (...)
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  21.  41
    The Caterus Objection.J. William Forgie - 1990 - International Journal for Philosophy of Religion 28 (2):81 - 104.
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  22.  40
    Mysticism and Sense Perception: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1973 - Religious Studies 9 (3):257-278.
    In this paper I propose to examine the cognitive status of mystical experience. There are, I think, three distinct but overlapping sorts of religious experience. In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which can be described as an undifferentiated unity. Introvertive (...)
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  23.  11
    William James in Focus: Willing to Believe.William J. Gavin - 2013 - Indiana University Press.
    Distilling the main currents of James's thought, William J. Gavin focuses on "latent" and "manifest" ideas in James to disclose the notion of "will to believe," which courses through his work.
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  24.  43
    The Metaphysics of Edmund Burke.Peter J. Stanlis - 1996 - Review of Metaphysics 49 (3):671-673.
    For a hundred years up to the middle of the twentieth century, when utilitarianism, empiricism, and logical positivism ruled over studies of Burke, and the great authorities on his thought and politics were Henry T. Buckle, John Morley, Sir Leslie Stephen, Charles E. Vaughan, John MacCunn, Elie Halévy, and George Sabine, it was unthinkable to approach Burke as anything but a secular Whig politician, a mere political party activist with great literary skills. Burke's statement that the true statesman is (...)
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  25.  44
    The Principle of Credulity and the Evidential Value of Religious Experience.J. William Forgie - 1986 - International Journal for Philosophy of Religion 19 (3):145 - 159.
  26.  22
    The Alleged Dependency of the Cosmological Argument on the Ontological.J. William Forgie - 2003 - Faith and Philosophy 20 (3):364-370.
  27.  2
    Developing Creativity to Enhance Human Potential in Sport: A Wicked Transdisciplinary Challenge.James Vaughan, Clifford J. Mallett, Keith Davids, Paul Potrac & Maurici A. López-Felip - 2019 - Frontiers in Psychology 10.
  28.  28
    Thestic Experience and the Doctrine Of Unanimity.J. William Forgie - 1984 - International Journal for Philosophy of Religion 15 (1/2):13 - 30.
  29.  16
    Hyper–Kantianism in Recent Discussions of Mystical Experience.J. William Forgie - 1985 - Religious Studies 21 (2):205 - 218.
    Much work on mystical experience has taken for granted a certain view about the relation between experience and its interpretation. This ‘traditional view’ has received perhaps its most explicit statement in Stace's Mysticism and Philosophy . It is a view which is attractive to proponents of the doctrine of unanimity, the doctrine that at the phenomenological level all mystical experiences are basically similar. Recently, however, in a growing body of literature, the traditional view has come under heavy fire. Its critics (...)
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  30.  3
    Hyper–Kantianism in Recent Discussions of Mystical Experience.J. William Forgie - 1985 - Religious Studies 21 (2):205.
    Much work on mystical experience has taken for granted a certain view about the relation between experience and its interpretation. This ‘traditional view’ has received perhaps its most explicit statement in Stace's Mysticism and Philosophy. It is a view which is attractive to proponents of the doctrine of unanimity, the doctrine that at the phenomenological level all mystical experiences are basically similar. Recently, however, in a growing body of literature, the traditional view has come under heavy fire. Its critics adopt (...)
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  31.  31
    Games Lawyers Play: Legal Discovery and Social Epistemology: William J. Talbott and Alvin I. Goldman.William J. Talbott - 1998 - Legal Theory 4 (2):93-163.
    In the movie Regarding Henry, the main character, Henry Turner, is a lawyer who suffers brain damage as a result of being shot during a robbery. Before being wounded, the Old Henry Turner had been a successful lawyer, admired as a fierce competitor and well-known for his killer instinct. As a result of the injury to his brain, the New Henry Turner loses the personality traits that had made the Old Henry such a formidable adversary.
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  32.  95
    Binocular Rivalry and Visual Awareness in Human Extrastriate Cortex.Frank Tong, K. Nakayama, J. T. Vaughan & Nancy Kanwisher - 1998 - Neuron 21:753-59.
  33.  16
    Comparing Accuracy of Risk-Adjustment Methodologies Used in Economic Profiling of Physicians.J. William Thomas, Kyle L. Grazier & Kathleen Ward - 2004 - Inquiry: The Journal of Health Care Organization, Provision, and Financing 41 (2):218-231.
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  34. Book Review: A Sense Of Déja Vu. [REVIEW]J. William Whedbee - 1977 - Interpretation: A Journal of Bible and Theology 31 (3):293-296.
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  35. Book Review: Mourning Cry and Woe Oracle. [REVIEW]J. William Whedbee - 1974 - Interpretation: A Journal of Bible and Theology 28 (4):476-480.
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  36.  27
    Vaughan R. Pratt. Semantical Considerations on Floyd–Hoare Logic. 17th Annual Symposium on Foundations of Computer Science, Institute of Electrical and Electronics Engineers, New York1976, Pp. 109–121. - Michael J. Fischer and Richard E. Ladner. Propositional Dynamic Logic of Regular Programs. Journal of Computer and System Sciences, Vol. 18 , Pp. 194–211. - Krister Segerberg. A Completeness Theorem in the Modal Logic of Programs. Universal Algebra and Applications. Papers Presented at Stefan Banach International Mathematical Center at the Semester “Universal Algebra and Applications” Held February 15–June 9, 1978, Edited by Tadeuz Traczyk, Banach Center Publications, Vol. 9, PWN—Polish Scientific Publishers, Warsaw1982, Pp. 31–46. - Rohit Parikh. The Completeness of Propositional Dynamic Logic. Mathematical Foundations of Computer Science 1978, Proceedings, 7th Symposium, Zakopane, Poland, September 4–8, 1978, Edited by J. Winkowski, Lecture Notes in Computer Science, Vol. 64, Springe. [REVIEW]Robert Goldblatt - 1986 - Journal of Symbolic Logic 51 (1):225-227.
  37.  26
    The Gospel of Middle Earth According to J. R. R. Tolkien.S. J. William Dowie - 1974 - Heythrop Journal 15 (1):37-52.
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  38. Meaning and Value in Western Thought a History of Ideas in Western Culture.J. William Angell & Robert Meredith Helm - 1981
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  39.  5
    The Architecture of South-East Asia Through Travelers' Eyes.J. William Curtis & Roxana Waterson - 2000 - Journal of the American Oriental Society 120 (1):149.
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  40.  23
    Existence and Properties.J. William Forgie - 1977 - New Scholasticism 51 (1):102-116.
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  41.  58
    Is the Cartesian Ontological Argument Defensible?J. William Forgie - 1976 - New Scholasticism 50 (1):108-121.
  42.  29
    Mystical Experience and the Argument From Agreement.J. William Forgie - 1985 - International Journal for Philosophy of Religion 17 (3):97 - 113.
  43.  18
    Pike's Mystic Union and the Possibility of Theistic Experience.J. William Forgie - 1994 - Religious Studies 30 (2):231 - 242.
    In his long-awaited Mystic Union , Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ (...)
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  44.  12
    Pike's Mystic Union and the Possibility of Theistic Experience.J. William Forgie - 1994 - Religious Studies 30 (2):231.
    In his long-awaited Mystic Union, Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ phenomenologically, (...)
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  45.  88
    The Modal Ontological Argument and the Necessary a Posteriori.J. William Forgie - 1991 - International Journal for Philosophy of Religion 29 (3):129 - 141.
  46.  35
    The Possibility of Theistic Experience.J. William Forgie - 1998 - Religious Studies 34 (3):317-323.
    In a recent issue of "Religious Studies" Kevin Corcoran has criticized my arguments for the impossibility of theistic experience (i.e. an experience which is phenomenologically of God). Building on, and amending, criticisms already levelled against my views by Nelson Pike (in the latter's "Mystic Union"), Corcoran argues that my views are based on an account of what it is for an experience to be 'phenomenologically of' an individual (or kind of thing) which leads to 'wildly implausible' results. I here try (...)
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  47.  52
    Wittgenstein on Naming and Ostensive Definition.J. William Forgie - 1976 - International Studies in Philosophy 8:13-26.
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  48.  4
    Wittgenstein on Naming and Ostensive Definition.J. William Forgie - 1976 - International Studies in Philosophy 8:13-26.
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  49. Wittgenstein, Skepticism and Non-Inductive Evidence.J. William Forgie - 1986 - Pacific Philosophical Quarterly 67 (4):269.
  50. Monastic Life.J. William Harmless & J. S. - 2008 - In Susan Ashbrook Harvey & David G. Hunter (eds.), The Oxford Handbook of Early Christian Studies. Oxford University Press.
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