Results for 'Kato Plant'

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  1.  7
    A Framework for Managing and Assessing Ethics in Namibia: An Internal Audit Perspective.Nolan Angermund & Kato Plant - 2017 - African Journal of Business Ethics 11 (1).
    The Namibian Governance Code was implemented in 2014 and calls for organisations to manage ethics effectively. This study proposes an ethics framework that can be used by management to build an ethical culture and used by internal auditors to assess the effectiveness of an organisation’s ethical culture. Data was collected from managers and senior internal auditors in the financial services industry, based on their views of the proposed ethics framework. Management agreed that such a framework could contribute to building an (...)
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  2.  21
    Exploring the Interface Between Strategy-Making and Responsible Leadership.Rachel Maritz, Marius Pretorius & Kato Plant - 2011 - Journal of Business Ethics 98 (S1):101-113.
    This article explores strategy-making modes within organisations. The implications of certain strategy-making modes for the responsible leader as an architect or change agent are highlighted. The study on which this article is based, showed that the use of emergent strategy-making is as prevalent as the use of deliberate strategy-making. This article reports on the thinking of organisational leaders, managers and non-managers regarding strategy-making processes and records empirical findings from mixed method research. It was found that emergent strategy-making is associated with (...)
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  3.  21
    Wittgenstein and Levinas: Ethical and Religious Thought.Bob Plant - 2005 - Routledge.
    _Wittgenstein and Levinas_ examines the oft-neglected relationship between the philosophies of two of the most important and notoriously difficult thinkers of the twentieth century. By bringing the work of each philosopher to bear upon the other, Plant navigates between the antagonistic intellectual traditions that they helped to share. The central focus on the book is the complex yet illuminating interplay between a number of ethical-religious themes in both Wittgenstein's mature thinking and Levinas's distinctive account of ethical responsibility.
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  4.  31
    Death, Fear, and Self-Mourning.Bob Plant - unknown
    Attitudes to our own mortality are characterized by more than just fear, suggests Bob Plant.
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  5.  14
    Gifts, Exchanges and the Political Economy of Health Care. Part I: Should Blood Be Bought and Sold?Raymond Plant - 1977 - Journal of Medical Ethics 3 (4):166.
    Should blood be bought and sold is in crude terms the question asked and answered by Richard Titmuss in his recent book The Gift Relationship. Dr Raymond Plant, a lecturer in philosophy at Manchester University, analyses Titmuss' arguments in a paper which we are printing in two parts. Titmuss has taken the provision of blood as his example of the gift relationship--and by extension that of health care generally. Dr Plant considers in turn each of Titmuss' arguments that (...)
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  6.  17
    Hegel.Raymond Plant - 1973 - Bloomington: Indiana University Press.
    In his theological explorations, suggests Raymond Plant in this illuminating new guide, Hegel tackled the issues of interest to us all.
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  7.  18
    The Confucian Roots of Business Kyosei.Calvin M. Boardman & Hideaki Kiyoshi Kato - 2003 - Journal of Business Ethics 48 (4):317 - 333.
    Kyosei, a traditional Japanese concept, has been applied to a variety subjects, from biology to business. It has more recently become synonymous with the concepts of corporate responsibility, ethical decision making, stakeholder maximization, and responsible reciprocity. The purpose of this paper is to trace kyosei's modern business application back to ancient Confucian thought. The ideals associated with Confucianism were instrumental in the creation of Japanese business codes of ethics during the early part of the seventeenth century. A short history of (...)
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  8.  46
    Doing Justice to the Derrida–Levinas Connection: A Response to Mark Dooley.Bob Plant - 2003 - Philosophy and Social Criticism 29 (4):427-450.
    Mark Dooley has recently argued (principally against Simon Critchley) that the attempt to establish too strong a ‘connection’ between Jacques Derrida and Emmanuel Levinas not only distorts crucial disparities between their respective philosophies, it also contaminates Derrida’s recent work with Levinas’s inherent ‘political naivety’. In short, on Dooley’s reading, Levinas is only of ‘inspirational value’ for Derrida. I am not concerned with defending Critchley’s own reading of the ‘Derrida–Levinas connection’. My objective is rather to demonstrate, first, the way in which (...)
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  9.  67
    The End(s) of Philosophy: Rhetoric, Therapy and Wittgenstein's Pyrrhonism.Bob Plant - 2004 - Philosophical Investigations 27 (3):222–257.
  10. Modern Political Thought.Raymond Plant - 1991 - Blackwell.
  11.  12
    The Neo-Liberal State.Raymond Plant - 2009 - Oxford University Press.
    There is a world-wide debate at the moment about the appropriate role for the state in modern societies in the light of the world financial crisis. This book provides a comprehensive analysis and critique of Neo-liberal or economic liberal ideas on this issue.
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  12.  59
    Religion, Relativism, and Wittgenstein’s Naturalism.Bob Plant - 2011 - International Journal of Philosophical Studies 19 (2):177 - 209.
    Abstract Wittgenstein?s remarks on religious and magical practices are often thought to harbour troubling fideistic and relativistic views. Unsurprisingly, commentators are generally resistant to the idea that religious belief constitutes a ?language?game? governed by its own peculiar ?rules?, and is thereby insulated from the critical assessment of non?participants. Indeed, on this fideist?relativist reading, it is unclear how mutual understanding between believers and non?believers (even between different sorts of believers) would be possible. In this paper I do three things: (i) show (...)
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  13.  40
    Welcoming Dogs: Levinas and 'the Animal' Question.B. Plant - 2011 - Philosophy and Social Criticism 37 (1):49-71.
    According to Levinas, the history of western philosophy has routinely ‘assimilated every Other into the Same’. More concretely stated, philosophers have neglected the ethical significance of other human beings in their vulnerable, embodied singularity. What is striking about Levinas’ recasting of ethics as ‘first philosophy’ is his own relative disregard for non-human animals. In this article I will do two interrelated things: (1) situate Levinas’ (at least partial) exclusion of the non-human animal in the context of his markedly bleak conception (...)
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  14. Political Theory Without Foundations.Raymond Plant - 1992 - History of the Human Sciences 5 (3):137-144.
  15. Playing Games/Playing Us: Foucault on Sadomasochism.Bob Plant - 2007 - Philosophy and Social Criticism 33 (5):531-561.
    The impact of Foucault's work can still be felt across a range of academic disciplines. It is nevertheless important to remember that, for him, theoretical activity was intimately related to the concrete practices of self-transformation; as he acknowledged: `I write in order to change myself.' 1 This avowal is especially pertinent when considering Foucault's work on the relationship between sex and power. For Foucault not only theorized about this topic; he was also actively involved in the S&M subculture of the (...)
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  16.  75
    Is the Other Radically ‘Other’? A Critical Reconstruction of Levinas’ Ethics.B. Plant - 2012 - Philosophy and Social Criticism 38 (9):977-995.
    Many Levinasians are prone to merely assert or presuppose that the Other is ‘radically Other’, and that such Otherness is of patent ethical significance. But building ethics into the very concept of ‘the Other’ seems question-begging. What then, if not mere Otherness, might motivate Levinasian responsibility? In the following discussion I argue that this can best be answered by reading Levinas as a post-Holocaust thinker, preoccupied with how one’s simply being-here constitutes a ‘usurpation of spaces belonging to the other’. Then, (...)
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  17.  58
    Philosophical Diversity and Disagreement.Bob Plant - 2012 - Metaphilosophy 43 (5):567-591.
    Widespread and lasting consensus has not been philosophy's fate. Indeed, one of philosophy's most striking features is its ability to accommodate “not only different answers to philosophical questions” but also “total disagreement on what questions are philosophical” (Rorty 1995, 58). It is therefore hardly surprising that philosophers' responses to this metaphilosophical predicament have been similarly varied. This article considers two recent diagnoses of philosophical diversity: Kornblith and Rescher (respectively) claim that taking philosophical disagreement seriously does not lead to metaphilosophical scepticism. (...)
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  18.  33
    Blasphemy, Dogmatism and Injustice: The Rough Edges of on Certainty. [REVIEW]Robert Plant - 2003 - International Journal for Philosophy of Religion 54 (2):101-135.
    On Certainty remains one the mostprovocative and challenging parts ofWittgenstein's intellectual legacy.Philosophers generally read this text as anassault on the traditional sceptic/anti-scepticdebate. But some commentators identifypolitical – specifically `conservative' –sentiments at work here. Others embraceWittgenstein's (alleged) `pluralism', whilethose less enthused think the latter collapsesinto relativism. Although this mixed receptionis, I will argue, partly due to Wittgenstein'sown troubled engagement with the central themesof On Certainty, the real difficultyand value of this text lies in itsintertwining questions of epistemology,religious belief and ethical-politicaljudgement.
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  19.  23
    Our Natural Constitution: Wolterstorff on Reid and Wittgenstein.Bob Plant - 2003 - Journal of Scottish Philosophy 1 (2):157-170.
  20. Book Review: Improvisation: The Drama of Christian Ethics. [REVIEW]S. Plant - 2006 - Studies in Christian Ethics 19 (3):429-432.
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  21.  11
    Science and Engineering Students' Use of Diagrams During Note Taking Versus Explanation.Emmanuel Manalo, Yuri Uesaka, Sarah Pérez-Kriz, Masashi Kato & Tatsushi Fukaya - 2013 - Educational Studies 39 (1):1-6.
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  22.  31
    This Strange Institution Called 'Philosophy': Derrida and the Primacy of Metaphilosophy.B. Plant - 2012 - Philosophy and Social Criticism 38 (3):257-288.
    In 1981, after 20 years of teaching and writing philosophy, Derrida claimed that ‘less than ever’ did he ‘know what philosophy is’. Indeed, his ‘knowledge of what ... constitutes the essence of philosophy’ remained ‘at zero degree’. 1 These were not flippant remarks. Rather, Derrida’s avowed uncertainty is part of a more general metaphilosophical view; namely, that ‘Philosophy has a way of being at home with itself that consists in not being at home with itself’. 2 In this article I (...)
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  23.  35
    The Jurisprudence Annual Lecture 2010 Freedom, Coercion, Necessary Goods and the Rule of Law.Raymond Plant - 2011 - Jurisprudence 2 (1):1-16.
    This paper focuses on the idea of the rule of law as found in neo-liberal political and legal theory. The central argument is that it is not possible to produce an account of the rule of law and its basic building blocks in such theories—namely freedom, rights and justice—without reference to a set of shared substantive values. The crucial argument is that if freedom is understood negatively, as the absence of coercion, it is not in fact possible to produce an (...)
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  24. Political Philosophy and Social Welfare: Essays on the Normative Basis of Welfare Provision.Raymond Plant - 1980 - Routledge & Kegan Paul.
    First published in 1980. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  25. Book Review: The Blackwell Companion to Political Theology. [REVIEW]S. Plant - 2005 - Studies in Christian Ethics 18 (1):109-112.
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  26. Plato on Self-Predication of "the Fine"–"Hippias Major" 292, E6-7.Motoaki Kato - 1995 - Bigaku 45 (4):12-22.
    In Plato's "Hippias Major" 292e6-7, we can find a self-predication sentence; "The fine is always fine." (We have similar expressions in "Protagoras" 330c4-6, 330d8-el, "Lysis" 220b6-7.) How should we interpret this sentence? We cannot give it any metaphysical meaning drawn from Plato's own theory of Form, which is explicit in his middle dialogues. "The fine" here should be the logical cause, not the one of the metaphysical essentials (cf. Paul Woodruff's "Plateo Hippias Major", p. 150). So taking a sentence like (...)
     
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  27.  8
    Imprinting and Looping: Epigenetic Marks Control Interactions Between Regulatory Elements.Yuzuru Kato & Hiroyuki Sasaki - 2005 - Bioessays 27 (1):1-4.
    Gene regulation involves various cis-regulatory elements that can act at a distance. They may physically interact each other or with their target genes to exert their effects. Such interactions are beginning to be uncovered in the imprinted Igf2/H19 domain.1 The differentially methylated regions (DMRs), containing insulators, silencers and activators, were shown to have physical contacts between them. The interactions were changeable depending on their epigenetic state, presumably enabling Igf2 to move between an active and a silent chromatin domain. The study (...)
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  28.  22
    Self-Efficacy and Learning Experience of Information Education: In Case of Junior High School. [REVIEW]Jun Moriyama, Yasushi Kato, Yoshika Aoki, Akihito Kito, Maryam Behnoodi, Youichi Miyagawa & Masashi Matsuura - 2009 - AI and Society 23 (2):309-325.
    The purpose of this study is to make clear the relationships between student’s self-efficacy and learning experience of information education in case of junior high school. Two investigations were implemented in this study. The aim of first investigation was to grasp the present status of students’ feeling of effectiveness of their learning experience in information education. Also, the aim of second investigation was to verify the relationships between students’ self-efficacy and the abilities for information utilizing that promoted in information education. (...)
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  29. Religion, Identity and Freedom of Expression.Raymond Plant - 2011 - Res Publica 17 (1):7-20.
    This article examines the issues raised by religious adherents’ wish to express their beliefs in the public domain through, for example, their modes of dress, their performance of public roles, and their response to homosexuality. It considers on what grounds religion might merit special treatment and how special that treatment should be. A common approach to these issues is through the notion of religious identity, but both the idea of religious identity and its use to ground claims against others prove (...)
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  30. Book Review: Ethics. [REVIEW]S. Plant - 2006 - Studies in Christian Ethics 19 (2):233-237.
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  31.  70
    Review Article: Christian Ethics as Eccentric Existence: On Relating Anthropology and Ethics.S. Plant - 2011 - Studies in Christian Ethics 24 (3):367-378.
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  32.  21
    Apologies: Levinas and Dialogue.Bob Plant - 2006 - International Journal of Philosophical Studies 14 (1):79 – 94.
    In his recent article 'Speech and Sensibility: Levinas and Habermas on the Constitution of the Moral Point of View', Steven Hendley argues that Levinas's preoccupation with language as 'exposure' to the 'other' provides an important corrective to Habermas's focus on the 'procedural' aspects of communication. Specifically, what concerns Hendley is the question of moral motivation, and how Levinas, unlike Habermas, responds to this question by stressing the dialogical relation as one of coming 'into proximity to the face of the other' (...)
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  33.  92
    Absurdity, Incongruity and Laughter.Bob Plant - 2009 - Philosophy 84 (1):111-134.
    In "The Myth of Sisyphus", Camus recommends scornful defiance in the face of our absurd, meaningless existence. Although Nagel agrees that human life possesses an absurd dimension, he objects to Camus' existentialist 'dramatics'. For Nagel, absurdity arises from the irreducible tension between our subjective and objective perspectives on life. In this paper I do two things: (i) critically reconstruct Camus' and Nagel's positions, and (ii) develop Nagel's critique of Camus in order to argue that humour is an appropriate response to (...)
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  34. Hegel: An Introduction.Raymond Plant - 1983 - Blackwell.
  35.  12
    Christ's Autonomous Hand: Simulations on the Madness of Giving.Bob Plant - 2004 - Modern Theology 20 (4):547-566.
  36. Democratic Socialism and Equality.Raymond Plant - 1981 - In Anthony Crosland, David Lipsey & R. L. Leonard (eds.), The Socialist Agenda: Crosland's Legacy. Cape.
  37.  30
    Reflections on the Readings of Sundays and Feasts May - July.Geoffrey Plant - 2004 - The Australasian Catholic Record 81 (2):222.
  38.  30
    Significance of Chomin Nakae as The “Rousseau of the East”.Tsuneo Kato - 2008 - Proceedings of the Xxii World Congress of Philosophy 29:51-56.
    Chomin Nakae (Japanese thinker,1847-1901) has been called “the Rousseau of the East” by both Japanese and Chinese because he translated Jean-Jacque Rousseau, for instance, the Social Contract into Japanese and Chinese. It would be natural to suppose that Chomin read Rousseau’s books as an overseas student in France from 1872 to 1874 after the time of “ the Paris Commune”. It seems that many Chinese overseas students in Japan read Rousseau’s books in Chinese and Japanese translated by Chomin and accepted (...)
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  39.  55
    The Wretchedness of Belief: Wittgenstein on Guilt, Religion, and Recompense.Bob Plant - 2004 - Journal of Religious Ethics 32 (3):449 - 476.
    In "Culture and Value" Wittgenstein remarks that the truly "religious man" thinks himself to be, not merely "imperfect" or "ill," but wholly "wretched." While such sentiments are of obvious biographical interest, in this paper I show why they are also worthy of serious philosophical attention. Although the influence of Wittgenstein's thinking on the philosophy of religion is often judged negatively (as, for example, leading to quietist and/or fideist-relativist conclusions) I argue that the distinctly ethical conception of religion (specifically Christianity) that (...)
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  40.  24
    Reflections on the Readings of Sundays and Feasts (May - July).Geoffrey Plant - 2005 - The Australasian Catholic Record 82 (2):210.
  41.  24
    Reflections on the Readings of Sundays and Feasts - December - January.Geoffrey Plant - 2003 - The Australasian Catholic Record 80 (4):507.
  42.  32
    Double-Slit Interference and Temporal Topos.Goro Kato & Tsunefumi Tanaka - 2006 - Foundations of Physics 36 (11):1681-1700.
    The electron double-slit interference is re-examined from the point of view of temporal topos. Temporal topos (or t-topos) is an abstract algebraic (categorical) method using the theory of sheaves. A brief introduction to t-topos is given. When the structural foundation for describing particles is based on t-topos, the particle-wave duality of electron is a natural consequence. A presheaf associated with the electron represents both particle-like and wave-like properties depending upon whether an object in the site (t-site) is specified (particle-like) or (...)
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  43.  22
    Reflections on the Readings of Sundays and Feasts February - April.Geoffrey Plant - 2004 - The Australasian Catholic Record 81 (1):93.
  44. Category Theory and Consciousness.Goro Kato & D. Struppa - 2002 - In Kunio Yasue, Marj Jibu & Tarcisio Della Senta (eds.), No Matter, Never Mind. John Benjamins.
  45.  27
    Reflections on the Readings of Sundays and Feasts August-October.Geoffrey Plant - 2005 - The Australasian Catholic Record 82 (3):346.
  46.  33
    Wittgenstein, Religious “Passion,” and Fundamentalism.Bob Plant - 2013 - Journal of Religious Ethics 41 (2):280-309.
    Notwithstanding his own spiritual inadequacies, Wittgenstein has a profound respect for those capable of living a genuinely religious life; namely, those whose “passionate,” “loving” faith demands unconditional existential commitment. In contrast, he disapproves of those who see religious belief as hypothetical, reasonable, or dependent on empirical evidence. Drawing primarily on Culture and Value, “Lectures on Religious Belief,” and On Certainty, in this essay I defend two claims: (1) that there is an unresolved tension between Wittgenstein's later descriptive-therapeutic approach and the (...)
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  47.  48
    The Banality of Death.Bob Plant - 2009 - Philosophy 84 (4):571-596.
    Notwithstanding the burgeoning literature on death, philosophers have tended to focus on the significance death has (or ought/ought not to have) for the one who dies. Thus, while the relevance one's own death has for others (and the significance others' deaths have for us) is often mentioned, it is rarely attributed any great importance to the purported real philosophical issues. This is a striking omission, not least because the deaths of others - and the anticipated effects our own death will (...)
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  48.  27
    Field Angular Momentum.A. Kato, G. Muñoz, D. Singleton, J. Dryzek & V. Dzhunushaliev - 2003 - Foundations of Physics 33 (5):769-780.
    We examine the possible role played by field angular momentum in two systems of vastly different sizes: (i) the nucleon and (ii) highly magnetic white dwarf stars. For the nucleon we study the restrictions on the nucleon's structure that arise from the requirement that the total field angular (spin, orbital and field angular momentum) should satisfy the standard angular momentum commutation relationship. For the magnetic white dwarfs we argue that the magnetic field may alter the statistics of some fraction of (...)
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  49.  17
    Eating with the Bridegroom: The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers, Year B [Book Review].Geoff Plant - 2006 - The Australasian Catholic Record 83 (3):375.
  50.  17
    Reflections on the Readings of Sundays and Feasts: November.Geoffrey Plant - 2006 - The Australasian Catholic Record 83 (4):478.
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