Results for 'Karma G. McFarlane'

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  1.  8
    The Oxytocin Receptor Gene Variant Rs53576 Is Not Related to Emotional Traits or States in Young Adults.Tamlin S. Conner, Karma G. McFarlane, Maria Choukri, Benjamin C. Riordan, Jayde A. M. Flett, Amanda J. Phipps-Green, Ruth K. Topless, Marilyn E. Merriman & Tony R. Merriman - 2018 - Frontiers in Psychology 9.
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  2.  10
    Brand Name Confusion: Subjective and Objective Measures of Orthographic Similarity.Jennifer S. Burt, Kimberley A. McFarlane, Sarah J. Kelly, Michael S. Humphreys, Kimberlee Weatherall & Robert G. Burrell - 2017 - Journal of Experimental Psychology: Applied 23 (3):320-335.
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  3. Acute Treatments.G. J. Turnbull & Alexander Cowell McFarlane - forthcoming - Body and Society.
     
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  4.  71
    Niermeyer J. F., Mediae Latinitatis lexicon minus. Leiden: E. J. Brill, 1976. Pp. xviii, 1138. 280 Glds. van de Kieft C., Lake-Schoonebeek G. S. M. M., Abbreviationes et index fontium [to Niermeyer's Lexicon]. Leiden: E. J. Brill, 1976. Pp. xix, 78. [REVIEW]C. G. - 1977 - Speculum 52 (4):1081.
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  5.  52
    Pauly's Real-Encyclopädie der classischen Altertumswissenschaft. Herausg. von G. Wissowa und W. Kroll. 16ter Halbband (Hestiaia—Hyagnis), and Supplement II. 2 vols. 8vo., cols. 1313–2628, and in Supplement, cols. 520. Stuttgart: Metzler, 1913. 16ter Halbband, M.15; Supplement, M.7. [REVIEW]F. H. G. - 1914 - The Classical Review 28 (05):177-178.
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  6.  55
    Pauly's Real-Encyclopädie der Classischen Altertumswissenschaft. Neue Bearbeitung…herausgegeben von G. Wissowa. Xllter Halbband, Euxantios—Fornaces (cols. 1537–2876); XIliter Halbband, Fornax—Glykon (cols. 1–1472). Stuttgart: Metzler, 1909, 1910. [REVIEW]F. H. G. - 1911 - The Classical Review 25 (07):228-.
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  7.  34
    Pauly's Real-Encyclopädie der Classischen Altertumswissenschaft. Herausg. Von G. Wissowa Und W. Kroll. 16ter Halbband , and Supplement II. 2 Vols. 8vo., Cols. 1313–2628, and in Supplement, Cols. 520. Stuttgart: Metzler, 1913. 16ter Halbband, M.15; Supplement, M.7. [REVIEW]F. H. G. - 1914 - The Classical Review 28 (5):177-178.
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  8.  15
    Pauly's Real-Encyclopädie der Classischen Altertumswissenschaft. Neue Bearbeitung…Herausgegeben von G. Wissowa. Xllter Halbband, Euxantios—Fornaces ; XIliter Halbband, Fornax—Glykon . Stuttgart: Metzler, 1909, 1910. [REVIEW]F. H. G. - 1911 - The Classical Review 25 (7):228-228.
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  9. An Attempted Definition of Man, by G.G.G. G. & Attempted Definition - 1867
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  10. Corrado Barbagallo e G. Pasquali. [REVIEW]G. G. G. G. - 1922 - Giornale Critico Della Filosofia Italiana 3:417.
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  11. Della Volpe G., "le origini E la formazione Della dialettica hegeliana".M. G. M. G. - 1991 - Giornale Critico Della Filosofia Italiana 11:333.
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  12. PITT-RIVERS, G. -Conscience and Fanaticism: An Essay on Moral Values. [REVIEW]G. G. G. G. - 1920 - Mind 29:243.
     
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  13. Theosophy and the Higher Life; or, Spiritual Dynamics and the Divine and Miraculous Man. By G.W., M.D., Edinr.W. G. - 1880
     
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  14.  18
    Obeyesekere (G.) Imagining Karma. Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth. (Comparative Studies in Religion and Society 14.) Pp. Xxx + 448, Ills. Berkeley, Los Angeles and London: University of California Press, 2002. Paper, £17.95, US$24.95 (Cased, £40, US$60). ISBN: 0-520-23243-7 (0-520-23220-8 Hbk). [REVIEW]Emily Kearns - 2006 - The Classical Review 56 (02):494-.
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  15.  12
    Karma, Rebirth, and the Value of Nature.Christopher G. Framarin - 2014 - Environmental Ethics 36 (2):215-233.
    Many contemporary authors argue that the Hindu doctrines of karma and/or rebirth entail that both human and nonhuman entities in nature are interconnected, and hence have intrinsic value. These doctrines do not entail that entities in nature are interconnected, however. Even if they did, the interconnectedness of entities cannot establish their intrinsic value. If the interconnectedness of entities did establish their intrinsic value, the account would attribute equal intrinsic value to all things, both natural and non-natural, and hence, fail (...)
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  16.  2
    Synchronizing Karma: The Internalization and Externalization of a Shared, Personal Belief.Steven G. Carlisle - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (2):194-219.
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  17.  19
    Synchronizing Karma: The Internalization and Externalization of a Shared, Personal Belief.Steven G. Carlisle - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (2):194-219.
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  18.  31
    Karma and Evil.Gene G. James - 2008 - Southwest Philosophy Review 24 (1):117-123.
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  19.  13
    Karma and Rebirth.Ludwik Sternbach & T. G. Kalghatgi - 1975 - Journal of the American Oriental Society 95 (1):144.
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  20.  9
    Karma and Evil: A Critical Evaluation.Gene G. James - 2008 - Southwest Philosophy Review 24 (1):117-123.
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  21.  27
    Psychology and Karma.Harold G. Coward - 1983 - Philosophy East and West 33 (1):49-60.
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  22.  21
    The Doctrine of Karma in Jaina Philosophy.T. G. Kalghatgi - 1965 - Philosophy East and West 15 (3/4):229-242.
  23.  39
    Are Research Schools Necessary? Contrasting Models of 20th Century Research at Yale Led by Ross Granville Harrison, Grace E. Pickford and G. Evelyn Hutchinson.Nancy G. Slack - 2003 - Journal of the History of Biology 36 (3):501 - 529.
    This paper compares and contrasts three groups that conducted biological research at Yale University during overlapping periods between 1910 and 1970. Yale University proved important as a site for this research. The leaders of these groups were Ross Granville Harrison, Grace E. Pickford, and G. Evelyn Hutchinson, and their members included both graduate students and more experienced scientists. All produced innovative research, including the opening of new subfields in embryology, endocrinology and ecology respectively, over a long period of time. Harrison's (...)
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  24. Karma, Moral Responsibility and Buddhist Ethics.Bronwyn Finnigan - forthcoming - In Manuel Vargas & John Doris (eds.), Oxford Handbook of Moral Psychology.
    The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held (...)
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  25. The Effects of Momentariness on Karma and Rebirth in Theravāda Buddhism.Adam L. Barborich - 2017 - In Proceedings of the International Conference on Indian Cultural Heritage: Past, Present and Future. Bhubaneswar, India: Institute of Media Studies. pp. 01-05.
    In the development of Indian Buddhism we begin to see a shift away from the early Buddhist epistemology based in phenomenology and process metaphysics toward a type of event-based metaphysics. This shift began in the reductionist methodology of the Abhidhamma and culminated in a theory of momentariness based in rationalism and abstraction, rather than early Buddhist empiricism. While early Buddhism followed an extensional model of temporal consciousness, when methodological reductionism was applied to the concept of time, it necessarily resulted in (...)
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  26.  93
    An Analysis of the Buddhist Doctrines of Karma and Rebirth in the Visuddhimagga.Colonel Adam L. Barborich - 2018 - Dharmavijaya Journal Of Buddhist Studies 1:09-35..
    In the Visuddhimagga, there is movement from an early Buddhist phenominalist epistemology towards essentialist ontology based in rationality and abstraction. The reductionist methodology of the Abhidhamma and reactions to it brought forth a theory of momentariness not found in early Buddhism. Abhidhamma reductionism and the concept of phenomenal dhammas led to a conception of momentary time-points and the incorporation of a cinematic model of temporal consciousness as a direct consequence of momentariness. Essentialism was incorporated into the Visuddhimagga precisely because of (...)
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  27. Desiring to Desire: Russell, Lewis and G.E.Moore.Charles Pigden - 2007 - 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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  28. Scraping Down the Past: Memory and Amnesia in W. G. Sebald's Anti-Narrative.Kathy Behrendt - 2010 - Philosophy and Literature 34 (2):394-408.
    Vanguard anti-narrativist Galen Strawson declares personal memory unimportant for self-constitution. But what if lapses of personal memory are sustained by a morally reprehensible amnesia about historical events, as happens in the work of W.G. Sebald? The importance of memory cannot be downplayed in such cases. Nevertheless, contrary to expectations, a concern for memory needn’t ally one with the narrativist position. Recovery of historical and personal memory results in self-dissolution and not self-unity or understanding in Sebald’s characters. In the end, Sebald (...)
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  29. G. A. Cohen's Vision of Socialism.Nicholas Vrousalis - 2010 - The Journal of Ethics 14 (3-4):185-216.
    This essay is an attempt to piece together the elements of G. A. Cohen's thought on the theory of socialism during his long intellectual voyage from Marxism to political philosophy. It begins from his theory of the maldistribution of freedom under capitalism, moves onto his critique of libertarian property rights, to his diagnosis of the “deep inegalitarian” structure of John Rawls' theory and concludes with his rejection of the “cheap” fraternity promulgated by liberal egalitarianism. The paper's exegetical contention is that (...)
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  30.  87
    G-Compactness and Groups.Jakub Gismatullin & Ludomir Newelski - 2008 - Archive for Mathematical Logic 47 (5):479-501.
    Lascar described E KP as a composition of E L and the topological closure of E L (Casanovas et al. in J Math Log 1(2):305–319). We generalize this result to some other pairs of equivalence relations. Motivated by an attempt to construct a new example of a non-G-compact theory, we consider the following example. Assume G is a group definable in a structure M. We define a structure M′ consisting of M and X as two sorts, where X is an (...)
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  31.  85
    Retributive Karma and the Problem of Blaming the Victim.Mikel Burley - 2013 - International Journal for Philosophy of Religion 74 (2):149-165.
    A defining feature of retributive conceptions of karma is their regarding of suffering or misfortune as consequent upon sins committed in previous lives. Some critical non-believers in karma take offence at this view, considering it to involve unjustly blaming the victim. Defenders of the view demur, and argue that a belief in retributive karma in fact provides a motivation for benevolent action. This article elucidates the debate, showing that its depth is such that it is best characterized (...)
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  32. Kant and Karma.Bradford Cokelet - 2006 - Journal of Buddhist Ethics 12.
    Adding to growing debate about the role of rebirth in Buddhist ethics, Dale S. Wright has recently advocated distinguishing and distancing the concept of karma from that of rebirth. In this paper, I evaluate Wright’s arguments in the light of Immanuel Kant’s views about supernatural beliefs. Although Kant is a paradigmatic Enlightenment critic of metaphysical speculation and traditional dogmas, he also offers thought-provoking practical arguments in favor of adopting supernatural (theistic) beliefs. In the light of Kant’s views, I argue (...)
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  33. Buddhism, Karma, and Immortality.Bruce Reichenbach - 1987 - In Paaul Badham & Linda Badham (eds.), Death and Immortality in the Religions of the World. Paragon House Publishers. pp. 141-157.
    I first discuss the Buddhist concept of the self as lying between nihilism and substantialism, understood in terms of sets of skandhas and later momentariness. I then discuss the role of karma as a causal nexus that brings the skandhas into a state of co-ordination and whether this role is subjective or objective. Finally, I discuss the import of this view that there is no substantial self but only momentary events of various discrete sorts on the meaning and possibility (...)
     
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  34. The Law of Karma a Philosophical Study.Bruce R. Reichenbach - 1990 - New York: Macmillan Press and University of Hawaii Press.
    The book examines what advocates of the law of karma mean by the doctrine, various ways they interpret it, and how they see it operating. The study investigates and critically evaluates the law of karma's connections to significant philosophical concepts like causation, freedom, God, persons, the moral law, liberation, and immortality. For example, it explores in depth the implications of the doctrine for whether we are free or fatalistically determined, whether human suffering can be reconciled with cosmic justice, (...)
     
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  35.  94
    Living with Your Biographical Subject: Special Problems of Distance, Privacy and Trust in the Biography of G. Ledyard Stebbins Jr.Vassiliki Betty Smocovitis - 1999 - Journal of the History of Biology 32 (3):421 - 438.
    This paper explores the special problems encountered by the biographer of a living scientific subject. In particular, it explores the complex of problems that emerges from the intense interpersonal dynamic involving issues of distance, privacy and trust. It also explores methodological problems having to do with oral history interviews and other supporting documentation. It draws on the personal experience of the author and the biographical subject of G. Ledyard Stebbins Jr., the botanist, geneticist and evolutionist. It also offers prescriptives and (...)
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  36.  71
    Of Mice and Men: Evolution and the Socialist Utopia. William Morris, H.G. Wells, and George Bernard Shaw. [REVIEW]Piers J. Hale - 2010 - Journal of the History of Biology 43 (1):17 - 66.
    During the British socialist revival of the 1880s competing theories of evolution were central to disagreements about strategy for social change. In News from Nowhere (1891), William Morris had portrayed socialism as the result of Lamarckian processes, and imagined a non-Malthusian future. H.G. Wells, an enthusiastic admirer of Morris in the early days of the movement, became disillusioned as a result of the Malthusianism he learnt from Huxley and his subsequent rejection of Lamarckism in light of Weismann's experiments on mice. (...)
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  37. María G. Navarro: Interpretar argumentando.José María García Gómez-Heras - 2011 - Isegoría 44:366-372.
    Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...)
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  38.  58
    On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-Offs.Michele Bocchiola & Federico Zuolo - 2013 - Philosophical Papers 42 (1):1 - 24.
    (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-offs. Philosophical Papers: Vol. 42, No. 1, pp. 1-24. doi: 10.1080/05568641.2013.774721.
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  39.  73
    Gδ‐Pieces of Canonical Partitions of G‐Spaces.Barbara Majcher-Iwanow - 2005 - Mathematical Logic Quarterly 51 (5):450-461.
    Generalizing model companions from model theory we define companions of pieces of canonical partitions of Polish G-spaces. This unifies several constructions from logic. The central problem of the paper is the existence of companions which form a G-orbit which is a Gδ-set. We describe companions of some typical G-spaces.
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  40.  48
    Incentives and Justice: G.A. Cohen's Egalitarian Critique of Rawls.Paul Smith - 1998 - Social Theory and Practice 24 (2):205-235.
    An egalitarian interpretation and defence of Rawls's principles of justice and their institutional and policy implications in response to G. A. Cohen's criticisms of Rawls's alleged justification of unequalizing incentives. Keywords Applied Philosophy Social and Political Philosophy Rawls G.A. Cohen difference priciple incentives justice property-owning democracy.
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  41.  42
    Selective and Ramsey Ultrafilters on $G$-Spaces.Oleksandr Petrenko & Igor Protasov - 2017 - Notre Dame Journal of Formal Logic 58 (3):453-459.
    Let G be a group, and let X be an infinite transitive G-space. A free ultrafilter U on X is called G-selective if, for any G-invariant partition P of X, either one cell of P is a member of U, or there is a member of U which meets each cell of P in at most one point. We show that in ZFC with no additional set-theoretical assumptions there exists a G-selective ultrafilter on X. We describe all G-spaces X such (...)
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  42.  16
    Karma Yoga.Swami Vivekananda - 2007 - Editorial Kier.
    PREFACIO Nos sentimos felices al presentar la primera edición de una traducción auténtica y correcta de "Karma-Yogá" ', de Swami Vivekananda. Las obras del gran Swami Vivekananda son expresiones de la Suprema Verdad.
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  43.  67
    Metafysica AlS een historische discipline: De actualiteit Van R.g. Collingwoods „hervormde metafysica”.Guido Vanheeswijck - 1992 - Tijdschrift Voor Filosofie 54 (1):42 - 69.
    Both in An Autobiography and in An Essay on Metaphysics R.G. Collingwood defines the study of metaphysics as primarily at any time an attempt to discover the absolute presuppositions of thinking and secondarily as an attempt to discover the corresponding absolute presuppositions of other peoples and other times, and to follow the historical process by which one set of presuppositions has turned into another. In addition, he states that the distinction between what is true and what is false does not (...)
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  44.  63
    The Law of Karma and the Principle of Causation.Bruce R. Reichenbach - 1988 - Philosophy East and West 38 (4):399-410.
    If, as I argue, the law of karma is a special application of the causal law to moral causation, then one has to account for the differences between the two laws. One possibility is to distinguish between "phalas" (immediate effects actions produce in the world) and "samskaras" (invisible dispositions or tendencies to act or think), and to suggest that karma produces the latter but not the former. This subjectivist account, however, raises questions concerning the relation between a person's (...)
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  45.  50
    Hacia Una Comprensión Equilibrada de la Doctrina de la Santificación En Los Escritos de Elena G. De White.Daniel O. Plenc - 2003 - Enfoques 15 (2):147-158.
    Ellen G. White’s writings contribute to clarify the doctrine of sanctification. In her writings sanctification means a submissive acceptance of God’s revealed will and has more to do with integrity and service than with emotions and self-sufficiency. The focus is placed on sanctification as a vit..
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  46.  39
    Karma, Causation, and Divine Intervention.Bruce R. Reichenbach - 1989 - Philosophy East and West 39 (2):135-149.
    I explore various ways in which the karma we create is believed to affect our environment, which in turn is instrumental in rewarding or punishing us according to our just deserts. I argue that the problem of explaining naturalistically the causal operation of the law of karma and of accounting for the precise moral calculation it requires point to the necessity of a theistic administrator. But this option faces a serious dilemma when attempting to specify the relation of (...)
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  47. Philosophy, History and Civilization Interdisciplinary Perspectives on R.G. Collingwood.David Boucher, James Connelly, Tariq Modood & R. G. Collingwood Society - 1995
     
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  48.  52
    The Ineffable and the Incalculable: G. E. Moore on Ethical Expertise.Ben Eggleston - 2005 - In Lisa Rasmussen (ed.), Ethics Expertise: History, Contemporary Perspectives, and Applications. Springer. pp. 89–102.
    According to G. E. Moore, moral expertise requires abilities of several kinds: the ability to factor judgments of right and wrong into (a) judgments of good and bad and (b) judgments of cause and effect, (2) the ability to use intuition to make the requisite judgments of good and bad, and (3) the ability to use empirical investigation to make the requisite judgments of cause and effect. Moore’s conception of moral expertise is thus extremely demanding, but he supplements it with (...)
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  49.  17
    Karma-yoga como ação moral ideal na Bhagavad-gita à luz da criteriologia künguiana. [REVIEW]Marco Antonio Lara - 2016 - Horizonte 14 (42):657-659.
    Dissertação de Mestrado LARA, Marco Antonio de. Karma-yoga como ação moral ideal na Bhagavad-gita à luz da criteriologia künguiana. 2016. Dissertação, Programa de Pós-graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte.
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  50. Intention and Intentionality Essays for G. E. M. Anscombe.G. E. M. Anscombe, Jenny Teichman & Cora Diamond - 1979
     
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