Results for 'Katherine A. Yoshida'

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  1.  72
    The Development of Perceptual Grouping Biases in Infancy: A Japanese-English Cross-Linguistic Study.Katherine A. Yoshida, John R. Iversen, Aniruddh D. Patel, Reiko Mazuka, Hiromi Nito, Judit Gervain & Janet F. Werker - 2010 - Cognition 115 (2):356-361.
    Perceptual grouping has traditionally been thought to be governed by innate, universal principles. However, recent work has found differences in Japanese and English speakers' non-linguistic perceptual grouping, implicating language in non-linguistic perceptual processes (Iversen, Patel, & Ohgushi, 2008). Two experiments test Japanese- and English-learning infants of 5-6 and 7-8 months of age to explore the development of grouping preferences. At 5-6 months, neither the Japanese nor the English infants revealed any systematic perceptual biases. However, by 7-8 months, the same age (...)
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  2. Exclusion Constraints Facilitate Statistical Word Learning.Katherine Yoshida, Mijke Rhemtulla & Athena Vouloumanos - 2012 - Cognitive Science 36 (5):933-947.
    The roles of linguistic, cognitive, and social-pragmatic processes in word learning are well established. If statistical mechanisms also contribute to word learning, they must interact with these processes; however, there exists little evidence for such mechanistic synergy. Adults use co-occurrence statistics to encode speech–object pairings with detailed sensitivity in stochastic learning environments (Vouloumanos, 2008). Here, we replicate this statistical work with nonspeech sounds and compare the results with the previous speech studies to examine whether exclusion constraints contribute equally to the (...)
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  3.  22
    Eternity has No Duration: Katherin A. Rogers.Katherin A. Rogers - 1994 - Religious Studies 30 (1):1-16.
    In 1981 Eleonore Stump and Norman Kretzmann published a landmark article aimed at exploring the classical concept of divine eternity. 1 Taking Boethius as the primary spokesman for the traditional view, they analyse God's eternity as timeless yet as possessing duration. More recently Brian Leftow has seconded Stump and Kretzmann's interpretation of the medieval position and attempted to defend the notion of a durational eternity as a useful way of expressing the sort of life God leads. 2 However, there are (...)
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  4.  7
    Freedom and Self Creation: Anselmian Libertarianism.Katherin A. Rogers - 2015 - Oxford University Press UK.
    Katherin A. Rogers presents a new theory of free will, based on the thought of Anselm of Canterbury. We did not originally produce ourselves. Yet, according to Anselm, we can engage in self-creation, freely and responsibly forming our characters by choosing 'from ourselves' between open options. Anselm introduces a new, agent-causal libertarianism which is parsimonious in that, unlike other agent-causal theories, it does not appeal to any unique and mysterious powers to explain how the free agent chooses. After setting out (...)
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  5. Anselmian Eternalism: The Presence of a Timeless God.Katherin A. Rogers - 2007 - Faith and Philosophy 24 (1):3-27.
    Anselm holds that God is timeless, time is tenseless, and humans have libertarian freedom. This combination of commitments is largely undefended incontemporary philosophy of religion. Here I explain Anselmian eternalism with its entailment of tenseless time, offer reasons for accepting it, and defend it against criticisms from William Hasker and other Open Theists. I argue that the tenseless view is coherent, that God’s eternal omniscience is consistent with libertarian freedom, that being eternal greatly enhances divine sovereignty, and that the Anselmian (...)
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  6. Anselmian Eternalism: The Presence of a Timeless God.Katherin A. Rogers - 2007 - Faith and Philosophy 24 (1):3-27.
    Anselm holds that God is timeless, time is tenseless, and humans have libertarian freedom. This combination of commitments is largely undefended incontemporary philosophy of religion. Here I explain Anselmian eternalism with its entailment of tenseless time, offer reasons for accepting it, and defend it against criticisms from William Hasker and other Open Theists. I argue that the tenseless view is coherent, that God’s eternal omniscience is consistent with libertarian freedom, that being eternal greatly enhances divine sovereignty, and that the Anselmian (...)
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  7.  65
    Classical theism and the multiverse.Katherin A. Rogers - 2020 - International Journal for Philosophy of Religion 88 (1):23-39.
    Some analytic philosophers of religion argue that theists should embrace the hypothesis of the multiverse to address the problem of evil and make the concept of a “best possible creation” plausible. I discuss what classical theists, such as Augustine, Anselm, and Aquinas, might make of the multiverse hypothesis including issues such as: the principle of plenitude, what a classical theist multiverse could look like, and how a classical theist multiverse could deal with the problem of evil and the question of (...)
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  8.  11
    “Modern” Farming and the Transformation of Livelihoods in Rural Tanzania.Katherine A. Snyder, Emmanuel Sulle, Deodatus A. Massay, Anselmi Petro, Paschal Qamara & Dan Brockington - 2020 - Agriculture and Human Values 37 (1):33-46.
    This paper focuses on smallholder agriculture and livelihoods in north-central Tanzania. It traces changes in agricultural production and asset ownership in one community over a 28 year period. Over this period, national development policies and agriculture programs have moved from socialism to neo-liberal approaches. Using a combination of qualitative and quantitative methods, we explore how farmers have responded to these shifts in the wider political-economic context and how these responses have shaped their livelihoods and ideas about farming and wealth. This (...)
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  9.  34
    The Abolition of Sin: A Response to Adams in the Augustinian Tradition.Katherin A. Rogers - 2002 - Faith and Philosophy 19 (1):69-84.
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  10. The Necessity of the Present and Anselm's Eternalist Response to the Problem of Theological Fatalism.Katherin A. Rogers - 2007 - Religious Studies 43 (1):25-47.
    It is often argued that the eternalist solution to the freedom/foreknowledge dilemma fails. If God's knowledge of your choices is eternally fixed, your choices are necessary and cannot be free. Anselm of Canterbury proposes an eternalist view which entails that all of time is equally real and truly present to God. God's knowledge of your choices entails only a ‘consequent’ necessity which does not conflict with libertarian freedom. I argue this by showing that if consequent necessity does conflict with libertarian (...)
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  11.  76
    Evidence for God From Certainty.Katherin A. Rogers - 2008 - Faith and Philosophy 25 (1):31-46.
    Human beings can have “strongly certain” beliefs—indubitable, veridical beliefs with a unique phenomenology—about necessarily true propositions like 2+2=4. On the plausible assumption that mathematical entities are platonic abstracta, naturalist theories fail to provide an adequate causal explanation for such beliefs because they cannot show how the propositional content of the causally inert abstracta can figure in a chain of physical causes. Theories which explain such beliefs as “corresponding” to the abstracta, but without any causal relationship, entail impossibilities. God, or a (...)
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  12.  45
    The Incarnation As Action Composite.Katherin A. Rogers - 2013 - Faith and Philosophy 30 (3):251-270.
    The Council of Chalcedon insisted that God Incarnate is one person with two natures, one divine and one human. Recently critics have rightly argued that God Incarnate cannot be a composite person. In the present paper I defend a new composite theory using the analogy of a boy playing a video game. The analogy suggests that the Incarnation is God doing something. The Incarnation is what I label an “action composite” and is a state of affairs, constituted by one divine (...)
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  13.  41
    Anselm on the Ontological Status of Choice.Katherin A. Rogers - 2012 - International Philosophical Quarterly 52 (2):183-197.
    If God is the cause of everything that has any sort of existence at all, where is there room in the universe for rational creatures to have freedom of will? Isn’t a choice made by a created agent a sort of thing, and hence made by God? But if God causes our choices, how are we responsible such that we can be appropriately praised and blamed? Call this the dilemma of created freedom and divine omnipotence. Anselm solves the dilemma by (...)
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  14.  2
    The Neoplatonic Metaphysics and Epistemology of Anselm of Canterbury.Katherin A. Rogers - 1997
    This work argues that Anselm was a Christian neoplatonist of the Augustinian variety, and that thus he was the inheritor of a powerful and systematic metaphysics and epistemology. The view that the world is an image of the divine mind and its ideas, a fragmented and temporal copy of of the perfect, eternal unity which is God, led Anselm to a strong exemplarism on the doctrine of the universals, and ultimately to a theistic idealism. This discussion concludes with a neoplatonic (...)
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  15. God is Not the Author of Sin: An Anselmian Response to McCann.Katherin A. Rogers - 2007 - Faith and Philosophy 24 (3):300-310.
    Following Anselm of Canterbury I argue against Hugh McCann’s claim that a traditional, classical theist understanding of God’s relationship to creation entails that God is the cause of our choices, including our choice to sin. I explain Anselm’s thesis that God causes all that has ontological status, yet does not cause sin. Then I show that McCann’s God, if not a sinner, must nonetheless be an unloving deceiver, McCann’s theodicy fails on its own terms, his proposed requirements for moral authenticity (...)
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  16.  10
    Relearning Attenuates the Benefits and Costs of Spacing.Katherine A. Rawson & John Dunlosky - 2013 - Journal of Experimental Psychology: General 142 (4):1113-1129.
  17.  83
    The Divine Controller Argument for Incompatibilism.Katherin A. Rogers - 2012 - Faith and Philosophy 29 (3):275-294.
    Incompatibilists hold that, in order for you to be responsible, your choices must come from yourself; thus, determinism is incompatible with responsibility. One way of defending this claim is the Controller Argument: You are not responsible if your choices are caused by a controller, and natural determinism is relevantly similar to such control, therefore . . . Q.E.D. Compatibilists dispute both of these premises, insisting upon a relevant dissimilarity, or allowing, in a tollens move, that since we can be determined (...)
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  18.  13
    Accurate Monitoring Leads to Effective Control and Greater Learning of Patient Education Materials.Katherine A. Rawson, Rochelle O'Neil & John Dunlosky - 2011 - Journal of Experimental Psychology: Applied 17 (3):288-302.
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  19.  11
    Underlying Motivation in the Approach and Avoidance Goals of Depressed and Non-Depressed Individuals.Katherine A. L. Sherratt & Andrew K. MacLeod - 2013 - Cognition and Emotion 27 (8):1432-1440.
  20.  92
    St. Augustine on Time and Eternity.Katherin A. Rogers - 1996 - American Catholic Philosophical Quarterly 70 (2):207-223.
  21.  85
    Omniscience, Eternity, and Freedom.Katherin A. Rogers - 1996 - International Philosophical Quarterly 36 (4):399-412.
  22. Incarnation.Katherin A. Rogers - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
     
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  23.  64
    Eternity Has No Duration.Katherin A. Rogers - 1994 - Religious Studies 30 (1):1 - 16.
  24.  36
    Anselm on Eudaemonism and the Hierarchical Structure of Moral Choice.Katherin A. Rogers - 2005 - Religious Studies 41 (3):249-268.
    Because Anselm of Canterbury argues that the morally responsible created agent must have the option to choose between justice and benefit, many scholars conclude that he is a proto-Kantian, pitting duty against self-interest and natural inclination. This is mistaken. Anselm proposes a hierarchical schema, prefiguring that of Harry Frankfurt, in which the inclination for justice constitutes a second-order desire that one's first-order desires for benefits should be moderated to conform to God's will. I defend this interpretation through careful textual analysis, (...)
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  25.  30
    Personhood, Potentiality, and the Temporarily Comatose Patient.Katherin A. Rogers - 1992 - Public Affairs Quarterly 6 (2):245-254.
  26.  77
    What’s Wrong with Occasionalism?Katherin A. Rogers - 2001 - American Catholic Philosophical Quarterly 75 (3):345-369.
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  27.  37
    The Population History of England, 1541-1871. A Reconstruction.Katherine A. Lynch, E. A. Wrigley, R. S. Schofield, Ronald Lee & Jim Oeppen - 1983 - History and Theory 22 (1):93.
  28.  36
    Does God Cause Sin?Katherin A. Rogers - 2003 - Faith and Philosophy 20 (3):371-378.
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  29. Pt. 2. God in Relation to Creation. Incarnation.Katherin A. Rogers - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
     
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  30.  26
    The Medieval Approach to Aardvarks, Escalators, and God.Katherin A. Rogers - 1993 - Journal of Value Inquiry 27 (1):63-68.
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  31.  59
    Retribution, Forgiveness, and the Character Creation Theory of Punishment.Katherin A. Rogers - 2007 - Social Theory and Practice 33 (1):75-103.
  32.  94
    Augustine's Compatibilism.Katherin A. Rogers - 2004 - Religious Studies 40 (4):415-435.
    In analysing Augustine's views on freedom it is standard to draw two distinctions; one between an earlier emphasis on human freedom and a later insistence that God alone governs human destiny, and another between pre-lapsarian and post-lapsarian freedom. These distinctions are real and important, but underlying them is a more fundamental consistency. Augustine is a compatibilist from his earliest work on freedom through his final anti-Pelagian writings, and the freedom possessed by the un-fallen and the fallen will is a compatibilist (...)
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  33.  30
    Libertarianism in Kane and Anselm.Katherin A. Rogers - 2007 - Proceedings of the American Catholic Philosophical Association 81:279-290.
    Anselm of Canterbury is the first Christian philosopher, perhaps the first philosopher, to offer a systematic analysis of libertarian freedom. His work prefigures that of Robert Kane, and looking at the two philosophers together is helpful in understanding and appreciating the work of each of them. In this paper I show how Anselm adopts a view of choice that foreshadows Kane’s doctrine of ‘plural voluntary control.’ Kane proposes this doctrine as an attempt to answer the ‘luck’ problem. Alfred Mele criticizes (...)
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  34.  28
    Freedom, Will, and Nature.Katherin A. Rogers - 2007 - Proceedings of the American Catholic Philosophical Association 81:279-290.
  35.  22
    Researcher Views About Funding Sources and Conflicts of Interest in Nanotechnology.Katherine A. McComas - 2012 - Science and Engineering Ethics 18 (4):699-717.
    Dependence in nanotechnology on external funding and academic-industry relationships has led to questions concerning its influence on research directions, as well as the potential for conflicts of interest to arise and impact scientific integrity and public trust. This study uses a survey of 193 nanotechnology industry and academic researchers to explore whether they share similar concerns. Although these concerns are not unique to nanotechnology, its emerging nature and the prominence of industry funding lend credence to understanding its researchers’ views, as (...)
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  36. Which Symmetry? Noether, Weyl, and Conservation of Electric Charge.Katherine A. Brading - 2002 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 33 (1):3-22.
  37.  12
    Does God Cause Sin?: Anselm of Canterbury Versus Jonathan Edwards on Human Freedom and Divine Sovereignty.Katherin A. Rogers - 2003 - Faith and Philosophy 20 (3):371-378.
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  38.  8
    Classic Texts: Extracts From Leibniz, Kant, and Black.Katherine A. Brading & Elena Castellani - 2003 - In Katherine A. Brading & Elena Castellani (eds.), Symmetries in Physics: Philosophical Reflections. Cambridge University Press. pp. 203.
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  39.  43
    A Clone by Any Other Name.Katherin A. Rogers - 2007 - Journal of Philosophical Research 32 (Supplement):247-255.
    The possibility of cloning human beings raises the difficult question: Which human lives have value and deserve legal protection? Current cloning legislation tries to hide the problem by illegitimately renaming the entities and processes in question. The Delaware cloning bill, (SB55 2003/2004) for example, permits and protects the creation of human embryos by cloning, as long as they will be destroyed for research and therapeutic purposes, but it adopts terminology which renders its import unclear. I show that, in the case (...)
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  40.  46
    A Defense of Anselm’s Cur Deus Homo Argument.Katherin A. Rogers - 2000 - Proceedings of the American Catholic Philosophical Association 74:187-200.
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  41.  6
    A Defense of Anselm’s Cur Deus Homo Argument.Katherin A. Rogers - 2000 - Proceedings of the American Catholic Philosophical Association 74:187-200.
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  42.  11
    A Medieval Approach to Keith Ward’s Christ and the Cosmos.Katherin A. Rogers - 2016 - Philosophia Christi 18 (2):323-332.
    In Christ and the Cosmos Keith Ward hopes to “reformulate” the conciliar statements of the Trinity and Incarnation since they cannot serve our post-Enlightenment, scientific age. I dispute Ward’s motivation, noting that the differences in perspective to which he points may not be as radical as he supposes. And his “reformulation” has worrisome consequences. I am especially concerned at his point that Jesus, while very special and perfectly good, is only human. This undermines free will theodicy, and, much more troubling, (...)
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  43.  7
    A Most Unlikely God. [REVIEW]Katherin A. Rogers - 1998 - Religious Studies 34 (3):353-367.
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  44.  13
    Which Symmetry? Noether, Weyl, and Conservation of Electric Charge.Katherine A. Brading - 2002 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 33 (1):3-22.
  45.  47
    Barry Miller, a Most Unlikely God (Notre Dame and London: University of Notre Dame Press, 1996) 175pp., £21.50 Sterling. [REVIEW]Katherin A. Rogers - 1998 - Religious Studies 34 (3):353-367.
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  46.  2
    The Abolition of Sin: A Response to Adams in the Augustinian Tradition.Katherin A. Rogers - 2002 - Faith and Philosophy 19 (1):69-84.
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  47.  3
    Superstitionis Malleus: John Toland, Cicero, and the War on Priestcraft in Early Enlightenment England.Katherine A. East - 2014 - History of European Ideas 40 (7):965-983.
    This paper explores the role of the Ciceronian tradition in the radical religious discourse of John Toland . Toland produced numerous works seeking to challenge the authority of the clergy, condemning their ‘priestcraft’ as a significant threat to the integrity of the Commonwealth. Throughout these anticlerical writings, Toland repeatedly invoked Cicero as an enemy to superstition and as a religious sceptic, particularly citing the theological dialogues De Natura Deorum and De Divinatione. This paper argues that Toland adapted the Ciceronian tradition (...)
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  48.  17
    Psychosocial Stress and the Menstrual Cycle.Katherine A. Sanders & Neville W. Bruce - 1999 - Journal of Biosocial Science 31 (3):393-402.
  49.  45
    Hume on Necessary Causal Connections.Katherin A. Rogers - 1991 - Philosophy 66 (258):517 - 521.
    According to David Hume our idea of a necessary connection between what we call cause and effect is produced when repeated observation of the conjunction of two events determines the mind to consider one upon the appearance of the other. No matter how we interpret Hume's theory of causation this explanation of the genesis of the idea of necessity is fraught with difficulty. I hope to show, looking at the three major interpretations of Hume's causal theory, that his account is (...)
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  50.  28
    Investigating and Explaining the Effects of Successive Relearning on Long-Term Retention.Katherine A. Rawson, Kalif E. Vaughn, Matthew Walsh & John Dunlosky - 2018 - Journal of Experimental Psychology: Applied 24 (1):57-71.
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