Results for 'Jon Wesley Boyd'

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  1.  2
    How Ought Health Care Be Allocated? Two Proposals.Elicia Grilley Green, Robert Truog & J. Wesley Boyd - 2019 - Perspectives in Biology and Medicine 62 (4):765-777.
    Proposals for how health care ought to be allocated and delivered in the United States have been debated for at least the last 80 years. The last major effort at expanding health-care coverage in the US was the Affordable Care Act, which went into law in 2010. The ACA increased the number of Americans who have medical insurance, but it has nonetheless fallen short of providing universal coverage, and as of 2017, 8.8% of Americans, or 28.5 million, were uninsured. So (...)
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  2.  4
    Narrative Aspects of a Doctor-Patient Encounter.J. Wesley Boyd - 1996 - Journal of Medical Humanities 17 (1):5-15.
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  3.  71
    Brian Boyd Responds:.Brian Boyd - 2007 - Philosophy and Literature 31 (1):196-199.
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  4.  33
    Interview with Fr. Ian Boyd.Ian Boyd - 2013 - The Chesterton Review 39 (3/4):240-244.
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  5.  13
    P. S. Novikov. Elements of Mathematical Logic. English Translation of XXX 356 by Leo F. Boron, with a Preface and Notes by R. L. Goodstein. Oliver & Boyd, Edinburgh and London, and Addison-Wesley Publishing Company, Inc., Reading, Mass., Palo Alto, and London, 1964, Xi + 296 Pp. [REVIEW]Gert H. Müller - 1966 - Journal of Symbolic Logic 31 (4):672-672.
  6. The Evolution of Altruistic Punishment.Rob Boyd - manuscript
    Robert Boyd*†, Herbert Gintis‡, Samuel Bowles§, and Peter J. Richerson¶.
     
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  7.  52
    Developing a Model of Groupstrapping: A Response to Baumgaertner and Nguyen.Kenneth Boyd - 2019 - Social Epistemology Review and Reply Collective 8 (8):32-39.
    In their responses to my article “Epistemically Pernicious Groups and the Groupstrapping Problem” (Boyd, 2018), Bert Baumgaertner (“Groupstrapping, Boostrapping, and Oops-strapping: A Reply to Boyd”) and C. Thi Nguyen (“Group-strapping, Bubble, or Echo Chamber?”) have raised interesting questions and opened lines of inquiry regarding my discussion of what I hope to be a way to help make sense of how members of groups can continue to hold beliefs that are greatly outweighed by countervailing evidence (e.g. antivaxxers, climate-change deniers, (...)
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  8.  20
    Attitudes to Death: Some Historical Notes.K. Boyd - 1977 - Journal of Medical Ethics 3 (3):124-128.
    Men have been talking of death from time immemorial - sometimes sublimely in prose and poetry, in painting and sculpture and in music - till silence seemed to fall in the recent past. Now men are again talking about death - interminably but colloquially. They talk on television, on the radio, in books and in pamphlets. Dr Kenneth Boyd therefore finds it entirely timely to offer this historical sketch of attitudes to death. The earlier part of his paper covers (...)
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  9. Kinds, Complexity, and Multiple Realization.Robert Boyd - 1999 - Philosophical Studies 95 (1-2):67-98.
  10. Realism, Underdetermination, and a Causal Theory of Evidence.Richard N. Boyd - 1973 - Noûs 7 (1):1-12.
  11. Materialism Without Reductionism: What Physicalism Does Not Entail.Richard Boyd - 1980 - In Ned Block (ed.), Readings in the Philosophy of Psychology. , Vol 1. pp. 1--67.
  12. Laughter and Literature: A Play Theory of Humor.Brian Boyd - 2004 - Philosophy and Literature 28 (1):1-22.
    : Humor seems uniquely human, but it has deep biological roots. Laughter, the best evidence suggests, derives from the ritualized breathing and open-mouth display common in animal play. Play evolved as training for the unexpected, in creatures putting themselves at risk of losing balance or dominance so that they learn to recover. Humor in turn involves play with the expectations we share-whether innate or acquired-in order to catch one another off guard in ways that simulate risk and stimulate recovery. An (...)
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  13. Determinism, Laws, and Predictability in Principle.Richard Boyd - 1972 - Philosophy of Science 39 (4):431-450.
    This paper examines commonly offered arguments to show that human behavior is not deterministic because it is not predictable. These arguments turn out to rest on the assumption that deterministic systems must be governed by deterministic laws, and that these give rise to predictability "in principle" of determined events. A positive account of determinism is advanced and it is shown that neither of these assumptions is true. The relation between determinism, laws, and prediction in practice is discussed as a question (...)
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  14. Approximate Truth and Natural Necessity.Richard N. Boyd - 1976 - Journal of Philosophy 73 (18):633-635.
  15.  46
    Response to Our Critics.Peter J. Richerson & Robert Boyd - 2008 - Biology and Philosophy 23 (2):301-315.
  16. An Application of Nonstandard Analysis to Game Theory.Eugene Wesley - 1971 - Journal of Symbolic Logic 36 (3):385-394.
  17.  82
    Ethics and Corporate Governance: The Issues Raised by the Cadbury Report in the United Kingdom. [REVIEW]Colin Boyd - 1996 - Journal of Business Ethics 15 (2):167 - 182.
    In the late 1980s there was a series of sensational business scandals in the United Kingdom. There was particular public outrage at the plundering of pension funds by Robert Maxwell, at the failure of auditors to expose the impending bankruptcy of the Bank of Credit and Commerce International, and at the apparently undeserved high pay raises received by senior business executives. The City of London responded by creating a special committee to examine the financial aspects of corporate governance. This paper (...)
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  18.  92
    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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  19.  93
    Culture, Adaptation, and Innateness.Robert Boyd & Peter Richerson - 2006 - In Peter Carruthers, Stephen Laurence & Stephen P. Stich (eds.), The Innate Mind: Structure and Contents.
    It is almost 30 years since the sociobiology controversy burst into full bloom. The modern theory of the evolution of animal behavior was born in the mid 1960’s with Bill Hamilton’s seminal papers on inclusive fitness and George William’s book Adaptation and Natural Selection. The following decade saw an avalanche of important ideas on the evolution of sex ratio, animal conflicts, parental investment, and reciprocity, setting off a revolution our understanding of animal societies, a revolution that is still going on (...)
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  20.  31
    Jane, Meet Charles: Literature, Evolution, and Human Nature.Brian Boyd - 1998 - Philosophy and Literature 22 (1):1-30.
  21.  57
    Literature and Evolution: A Bio-Cultural Approach.Brian Boyd - 2005 - Philosophy and Literature 29 (1):1-23.
  22. Literature and Discovery.Brian Boyd - 1999 - Philosophy and Literature 23 (2):313-333.
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  23.  24
    Business Ethics in Canada: A Personal View. [REVIEW]Colin Boyd - 1997 - Journal of Business Ethics 16 (6):605-609.
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  24.  75
    The Madisonian Paradox of Freedom of Association.Richard Boyd - 2008 - Social Philosophy and Policy 25 (2):235-262.
    Freedom of association holds an uneasy place in the pantheon of liberal freedoms. Whereas freedom of association and the abundant plurality of groups that accompany it have been embraced by modern and contemporary liberals, this was not always the case. Unlike more canonical freedoms of speech, press, property, petition, assembly, and religious conscience, the freedom of association was rarely extolled by classical liberal thinkers in the seventeenth and eighteenth centuries. Indeed Thomas Hobbes, David Hume, Adam Smith, and others seem to (...)
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  25.  69
    The Origin of Stories: Horton Hears a Who.Brian Boyd - 2001 - Philosophy and Literature 25 (2):197-214.
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  26.  28
    The Individualistic Ethic and the Design of Organizations.Charles Boyd - 1987 - Journal of Business Ethics 6 (2):145 - 151.
    The self-psychology theories used as motivational tools in work organizations during the past 20 years have collided with a confluence of societal changes. The individual has been enticed by more freedom in the work organization and an increasing array of life choices in a pluralistic society. At the same time, the economic environment has become hostile, threatening to limit the individual's choices. The confluence of expanding social choice and contracting economic resources has made it difficult for many individuals to make (...)
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  27.  53
    Does Film Weaken Spectator Consciousness?Robert Boyd & Spencer K. Wertz - 2003 - Journal of Aesthetic Education 37 (2):73-79.
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  28.  33
    Humane Slaughter of Poultry: The Case Against the Use of Electrical Stunning Devices. [REVIEW]Freedman Boyd - 1994 - Journal of Agricultural and Environmental Ethics 7 (2):221-236.
    Is the use of electrical stunners adequately discharging our moral obligations with respect to the humane slaughter of poultry? Below, three separate lines of investigation show that we cannot give an unequivocal answer to this question. First, five potentially humane methods of poultry slaughter are examined. Electrical stunning is found to be an acceptable method of rendering birds unconscious before slaughter. However, we lack sufficient evidence to claim that it is the most humane method currently available. Second, surveys of poultry (...)
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  29.  26
    Book Reviews. [REVIEW]Freeman Boyd - 1997 - Journal of Agricultural and Environmental Ethics 10 (1):237-246.
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  30.  12
    Book Review. Disaster Management. [REVIEW]Colin Boyd - 1995 - Business Ethics 4 (3):186–188.
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  31.  18
    Book Reviews. [REVIEW]Freeman Boyd, Ian Howard, William Aiken, Charlotte Lott & R. R. Hacker - 1994 - Journal of Agricultural and Environmental Ethics 7 (2):237-246.
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  32.  10
    Ethics and Ecotourism.Judy Karwacki & Colin Boyd - 1995 - Business Ethics 4 (4):225–232.
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  33.  26
    Narrative Constructions and Sanity in Dostoevsky and Freud.J. Wesley Boyd - 1991 - Journal of Medical Humanities 12 (4):163-171.
  34. "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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  35. On Boyd's Rebuttal of Kripke's Argument for Dualism.Klaus Ladstaetter - 2014 - Papers of the 37th International Wittgenstein Symposium 22:175-177.
    The essay presents Saul Kripke's argument for mind/body-dualism and makes the suppositions explicit on which it rests. My claim, inspired by Richard Boyd, is that even if one of Kripke’s central suppositions - the principle of necessity of identities using rigid designators - is shared by the non-traditional identity theorist, it is still possible for her to rebut Kripke’s dualism.
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  36. 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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  37. Hume's Skepticism About Inductive Inference.N. Scott Arnold - 1983 - Journal of the History of Philosophy 21 (1):31-56.
    In lieu of an abstract, here is a brief excerpt of the content: Hume's Skepticism about Inductive Inference N. SCOTT ARNOLD IT HAS BEEN A COMMONPLACE among commentators on Hume's philosophy that he was a radical skeptic about inductive inference. In addition, he is alleged to have been the first philosopher to pose the so-called problem of induction. Until recently, however, Hume's argument in this connection has not been subject to very close scrutiny. As attention has become focused on this (...)
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  38.  13
    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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  39.  21
    Levi on the Reality of Dispositions.Johannes Persson - 2006 - In Erik J. Olsson (ed.), Knowledge and Inquiry: Essays on the Pragmatism of Isaac Levi. Cambridge University Press. pp. 313--326.
    Isaac Levi is more interested in inquiry and how it progresses than he is in metaphysics. Questions concerning the role of disposition predicates in inquiry are more central to him than those concerning the nature and reality of dispositions. It has not stopped him from giving me and others very useful metaphysical advice. Currently, where empirical metaphysics is in vogue, there is every reason to see whether the two forms of philosophical interest might interlock substantially. Levi has stimulating ideas indeed (...)
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  40.  46
    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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  41.  70
    Theoretical Identity, Reference Fixing, and Boyd’s Defense of Type Materialism.Don Merrell - 2006 - Philosophia 34 (2):169-172.
    In his "Materialism without Reductionism: What Materialism Does not Entail," Richard Boyd answers Kripke's challenge to materialists to come up with a way to explain away the apparent contingency of mind-brain identities. Boyd accuses Kripke of an imaginative myopia manifesting itself as a failure to realize that the more theoretical term in the identity is fixed by contingent descriptions - descriptions that might pick out otherworldly kinds of neural events where C-fibres are absent. If this is something we (...)
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  42.  61
    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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  43.  24
    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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  44.  22
    L’individualisme de Jon Elster : une position méthodologique ou ontologique1?Benoît Dubreuil - 2010 - Philosophiques 37 (2):509-526.
    En épistémologie des sciences sociales, Jon Elster est connu pour sa défense de l’individualisme méthodologique et sa critique des explications de haut niveau. Cette note critique la plus récente formulation de sa position . D’une part, nous montrons que les problèmes relatifs aux explications au niveau agrégé s’appliquent également aux explications en termes de mécanismes psychologiques, privilégiées par Elster. Si les mécanismes psychologiques contribuent à l’explication en sciences sociales, ce n’est pas parce qu’ils font explicitement référence à des états intentionnels, (...)
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  45.  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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  46. Indirecte Rede Jon Elster Over Rationaliteit En Irrationaliteit.Jon Elster & Stefaan E. Cuypers - 1995
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  47.  27
    Teoría de Juegos E Individualismo Metodológico de Jon Elster. Un Acercamiento Para El Análisis de la Educación.René Pedroza Flores - 2000 - Cinta de Moebio 8:3.
    Education as object of inquiry is susceptible to multiple interpretations, which -most of them- run the risk of falling only in the understanding of structural factors or in internalist aspects. Reason why one feels like exploring routes that do not engage in a determinist paradox of the type: soci..
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  48.  21
    Review of Jon Williamson's "In Defense of Objective Bayesianism". [REVIEW]Luis R. G. Oliveira - 2010 - Mathematical Association of America.
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  49.  4
    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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  50. Explaining Technical Change a Case Study in the Philosophy of Science /Jon Elster. --. --.Jon Elster - 1983 - Cambridge University Press Universitetsforlaget, 1983.
    Technical change, defined as the manufacture and modification of tools, is generally thought to have played an important role in the evolution of intelligent life on earth, comparable to that of language. In this volume, first published in 1983, Jon Elster approaches the study of technical change from an epistemological perspective. He first sets out the main methods of scientific explanation and then applies those methods to some of the central theories of technical change. In particular, Elster considers neoclassical, evolutionary, (...)
     
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