Results for 'Maeve Luthin'

97 found
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  1.  1
    Incorporating Ethical Principles Into Clinical Research Protocols: A Tool for Protocol Writers and Ethics Committees.Rebecca H. Li, Mary C. Wacholtz, Mark Barnes, Liam Boggs, Susan Callery-D'Amico, Amy Davis, Alla Digilova, David Forster, Kate Heffernan, Maeve Luthin, Holly Fernandez Lynch, Lindsay McNair, Jennifer E. Miller, Jacquelyn Murphy, Luann Van Campen, Mark Wilenzick, Delia Wolf, Cris Woolston, Carmen Aldinger & Barbara E. Bierer - 2016 - Journal of Medical Ethics 42 (4):229-234.
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  2.  8
    Re‐Presenting the Good Society By Maeve Cooke.Amy Allen - 2008 - Constellations 15 (4):587-590.
  3.  98
    Review Essay : Habermas and Speech-Act Theory Maeve Cooke, Language and Reason: A Study of Habermas's Pragmatics (Cambridge, MA: MIT Press, 1994).Joseph Heath - 1995 - Philosophy and Social Criticism 21 (4):141-147.
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  4.  21
    Pedagogy, Oppression and Transformation in a 'Post-Critical Climate': The Return of Freirean Thinking. Edited by Andrew O'Shea and Maeve O'Brien: Pp 192. London and New York: Continuum.(2011).£ 75 (Hbk). ISBN 978-1-441-14234-4.Ralph Leighton - 2012 - British Journal of Educational Studies 60 (4):441-442.
  5.  26
    Re‐Presenting the Good Society by Maeve Cooke.Todd Hedrick - 2009 - European Journal of Philosophy 17 (3):451-454.
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  6.  20
    Scientific Literacy. Communicating Science to the Public. Edited by David Evered and Maeve O'Connor. John Wiley & Sons, Chichester 1987. Pp. 214. £28.95. [REVIEW]Michael Shortland - 1988 - Bioessays 8 (5):172-173.
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  7.  2
    Maeve Edith Albano. "Vico and Providence". [REVIEW]Gisela Felicitas Munzel - 1987 - New Vico Studies 5:173.
  8.  27
    Re-Presenting the Good Society by Maeve Cooke.Amy Allen - 2008 - Constellations 15 (4):587-590.
  9.  9
    Maeve Brigid Callan, The Templars, the Witch, and the Wild Irish: Vengeance and Heresy in Medieval Ireland. Ithaca, NY: Cornell University Press, 2015. Pp. Xxi, 280; 11 Black-and-White Figures and 1 Map. $45. ISBN: 978-0-8014-5313-7. [REVIEW]Lahney Preston-Matto - 2016 - Speculum 91 (1):184-185.
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  10.  10
    Maeve Cooke, Re-Presenting the Good Society. Cambridge/London, The MIT Press, 2006, 264 P.Stefan Rummens - 2008 - Tijdschrift Voor Filosofie 70 (4):810-812.
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  11.  9
    Collaboration in Medical Research in Europe. (A Ciba Foundation Study Group). Edited by Evered David and O'Connor Maeve. Pp. Viii + 153. (Pitman, 1981.) £9.95. [REVIEW]Elizabeth Russell - 1983 - Journal of Biosocial Science 15 (2):248-249.
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  12.  7
    Maeve Cooke, Re-Presenting the Good Society.Arto Laitinen - 2007 - Critical Horizons 8 (2):263-266.
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  13.  6
    The Future of Philanthropic Foundations Ed. By G. E. W. Wolstenholme and Maeve O'Connor.Morris Fishbein - 1976 - Perspectives in Biology and Medicine 19 (3):438-441.
  14.  7
    Medical Care of Prisoners and Detainees. Ciba Foundation Symposium 16. G. E. W. Wolstenholme and Maeve O'connor Pp. 238. (Elsevier-Excerpta Medica, North-Holland, Amsterdam, 1973.) Price Dfl. 30.50. [REVIEW]Lord Platt - 1974 - Journal of Biosocial Science 6 (3):391-393.
  15.  10
    Review of Maeve Cooke, Re-Presenting the Good Society[REVIEW]Barbara Fultner - 2007 - Notre Dame Philosophical Reviews 2007 (4).
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  16.  2
    The Templars, the Witch and the Wild Irish: Vengeance and Heresy in Medieval Ireland. By Maeve Brigid Callan. Pp. Xxii, 280, Dublin, Four Courts Press, 2015, £30.00. [REVIEW]Patrick Madigan - 2016 - Heythrop Journal 57 (2):402-403.
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  17. Maeve Cooke.Jean L. Cohen - 2005 - Philosophy and Social Criticism 31 (1-3):131-143.
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  18. Language and Reason: A Study of Habermas's Pragmatics. By Maeve Cooke.R. F. Goodman - 1998 - The European Legacy 3:147-147.
     
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  19. Maeve Edith Albano, Vico and Providence Reviewed By.Lawrence H. Simon - 1988 - Philosophy in Review 8 (9):335-337.
     
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  20. Maeve Edith Albano, Vico and Providence. [REVIEW]Lawrence Simon - 1988 - Philosophy in Review 8:335-337.
     
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  21.  25
    Re-Presenting the Good Society.Maeve Cooke - 2006 - MIT Press.
    Contemporary critical social theories face the question of how to justify the ideas of the good society that guide their critical analyses. Traditionally, these more or less determinate ideas of the good society were held to be independent of their specific sociocultural context and historical epoch. Today, such a concept of context-transcending validity is not easy to defend; the "linguistic turn" of Western philosophy signals the widespread acceptance of the view that ideas of knowledge and validity are always mediated linguistically (...)
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  22. The Theory of Communicative Action After Three Decades.Maeve Cooke & Timo Jütten - 2013 - Constellations 20 (4):516-517.
    This is the introduction to a special section on Habermas' Theory of Communicative Action, published in Constellations 20:4 (2013), and edited by Maeve Cooke and me.
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  23.  25
    Transcendence in Postmetaphysical Thinking. Habermas' God.Maeve Cooke - 2019 - European Journal for Philosophy of Religion 11 (4):21.
    Habermas emphasizes the importance for critical thinking of ideas of truth and moral validity that are at once context-transcending and immanent to human practices. in a recent review, Peter Dews queries his distinction between metaphysically construed transcendence and transcendence from within, asking provocatively in what sense Habermas does not believe in God. I answer that his conception of “God” is resolutely postmetaphysical, a god that is constructed by way of human linguistic practices. I then give three reasons for why it (...)
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  24.  89
    A Secular State for a Postsecular Society? Postmetaphysical Political Theory and the Place of Religion.Maeve Cooke - 2007 - Constellations 14 (2):224-238.
  25.  31
    Iris Marion Young’s “Social Connection Model” of Responsibility: Clarifying the Meaning of Connection.Maeve McKeown - 2018 - Journal of Social Philosophy 49 (3):484-502.
  26. Authenticity and Autonomy.Maeve Cooke - 1997 - Political Theory 25 (2):258-288.
  27. Salvaging and Secularizing the Semantic Contents of Religion: The Limitations of Habermas’s Postmetaphysical Proposal.Maeve Cooke - 2006 - International Journal for Philosophy of Religion 60 (1-3):187-207.
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated (...)
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  28.  20
    The Limits of Learning: Habermas' Social Theory and Religion.Maeve Cooke - 2016 - European Journal of Philosophy 24 (3):694-711.
    Habermas' view that contemporary philosophy and social theory can learn from religious traditions calls for closer consideration. He is correct to hold that religious traditions constitute a reservoir of potentially important meanings that can be critically appropriated without emptying them of their motivating and inspirational power. However, contrary to what he implies, his theory allows for learning from religion only to a very limited degree. This is due to two core elements of his conceptual framework, both of which are key (...)
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  29.  17
    Language and Reason: A Study of Habermas's Pragmatics.Maeve Cooke - 1997 - MIT Press.
    Language and Reason opens up new territory for social theorists by providing thefirst general introduction to Habermas's program of formal pragmatics: his reconstruction of theuniversal principles of possible understanding that, he argues, ...
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  30.  75
    Avoiding Authoritarianism: On the Problem of Justification in Contemporary Critical Social Theory.Maeve Cooke - 2005 - International Journal of Philosophical Studies 13 (3):379 – 404.
    Critical social theories look critically at the ways in which particular social arrangements hinder human flourishing, with a view to bringing about social change for the better. In this they are guided by the idea of a good society in which the identified social impediments to human flourishing would once and for all have been removed. The question of how these guiding ideas of the good life can be justified as valid across socio-cultural contexts and historical epochs is the most (...)
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  31. Truth in Narrative Fiction.Maeve Cooke - 2014 - Philosophy and Social Criticism 40 (7):629-643.
    Narrative fiction has the power to unsettle our deep-seated intuitions and expectations about what it means to live an ethically good life, and the kind of society that best facilitates this. Sometimes its disruptive power is disclosive, leading to an ethically significant shift in perception. I contend that the disruptive and disclosive powers of narrative fiction constitute a potential for ethical knowledge. I construe ethical knowledge as a learning process, oriented by a concern for truth, which involves the rational agency (...)
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  32.  23
    Contingent Work and Its Contradictions: Towards a Moral Economy Framework. [REVIEW]Sharon C. Bolton, Maeve Houlihan & Knut Laaser - 2012 - Journal of Business Ethics 111 (1):121-132.
    This article proposes the lens of moral economy as a useful ethical framework through which to assess HRM practice, with a particular focus on the strategic use of contingent work ('non-standard' employment practices including temporary, agency and outsourced work). While contingent work practices have a variety of impetuses we focus here on their strategic use in the pursuit of economic and flexibility goals. A review of the contingent work literature conveys mixed messages about its outcomes for individuals, and more opaquely, (...)
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  33.  60
    Redeeming Redemption: The Utopian Dimension of Critical Social Theory.Maeve Cooke - 2004 - Philosophy and Social Criticism 30 (4):413-429.
    Critical social theory has an uneasy relationship with utopia. On the one hand, the idea of an alternative, better social order is necessary in order to make sense of its criticisms of a given social context. On the other hand, utopian thinking has to avoid ‘bad utopianism’, defined as lack of connection with the actual historical process, and ‘finalism’, defined as closure of the historical process. Contemporary approaches to critical social theory endeavour to avoid these dangers by way of a (...)
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  34.  76
    Realism and Idealism.Maeve Cooke - 2012 - Political Theory 40 (6):811-821.
  35.  90
    Review Essay: Civil Society: An Incomplete(Able) Project (Under Consideration: Jeffrey C. Alexander's the Civil Sphere).Maeve Cooke - 2008 - Philosophy and Social Criticism 34 (9):1095-1102.
  36. Habermas, Feminism and the Question of Autonomy.Maeve Cooke - 1999 - In Peter Dews (ed.), Habermas: A Critical Reader. Blackwell. pp. 178--210.
     
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  37.  54
    Civil Disobedience and Conscientious Objection.Maeve Cooke & Danielle Petherbridge - 2016 - Philosophy and Social Criticism 42 (10):953-957.
    The question of civil disobedience has preoccupied philosophical discourse at least since Thoreau's articulation of disobedience as a form of non-compliance and Rawls' classic definition outlined in the wake of the civil rights and student protest movements of the 1960s. It has become increasingly clear, however, that these classic definitions are being challenged and rethought from a variety of traditions in the wake of contemporary protests. These articles engage with the most recent debates surrounding civil disobedience and conscientious objection, opening (...)
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  38.  6
    Lynsey Black and Peter Dunne : Law and Gender in Modern Ireland: Critique and Reform : Hart Publishing, Oxford, 2019, ISBN: 9781509917211.Maeve O’Rourke - 2019 - Feminist Legal Studies 27 (3):345-349.
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  39. Questioning Autonomy: The Feminist Challenge and the Challenge for Feminism.Maeve Cooke - 1999 - In Richard Kearney & Mark Dooley (eds.), Questioning Ethics: Contemporary Debates in Philosophy. Routledge. pp. 258--282.
     
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  40.  8
    Unintelligible! Inaccessible! Unacceptable! Are Religious Truth Claims a Problem for Liberal Democracies?Maeve Cooke - 2017 - Philosophy and Social Criticism 43 (4-5):442-452.
    In liberal democracies it is now a commonplace that public debates in the institutionalized political sphere should involve only arguments and reasons that are in principle intelligible, accessible and acceptable to all citizens. Many political theorists take the view that religious arguments and reasons do not meet these requirements. My article interrogates this widely held position, considering each of the three requirements in turn. Motivating my discussion is the view that religious beliefs and practices should not be regarded as essentially (...)
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  41.  4
    Philosophical Presuppositions of Intercultural Dialogue and Multiculturalism: Translating Truth.Maeve Cooke - 2011 - Philosophy and Social Criticism 37 (4):479-491.
    The article considers the role of translation in encounters between religious citizens and secular citizens. It follows Habermas in holding that translations rearticulate religious contents in a way that facilitates learning. Since he underplays the complexities of translation, it takes some steps beyond Habermas towards developing a more adequate account. Its main thesis is that the required account of translation must keep sight of the question of truth. Focusing on inspirational stories of exemplary figures and acts, it contends that a (...)
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  42.  16
    Book Review: Civil Disobedience, by William Scheuerman. [REVIEW]Maeve Cooke - 2019 - Political Theory 47 (4):589-594.
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  43.  50
    Habermas and Consensus.Maeve Cooke - 1993 - European Journal of Philosophy 1 (3):247-267.
  44.  5
    Mapping Communicative Activity: A CHAT Approach to Design of Pseudo- Intelligent Mediators for Augmentative and Alternative Communication.Julie Hengst, Maeve McCartin, Hillary Valentino, Suma Devanga & Martha Sherrill - 2016 - Outlines. Critical Practice Studies 17 (1):05-38.
    The development of AAC technologies is of critical importance to the many people who are unable to speak intelligibly due to a communication disorder, and to their many everyday interlocutors. Advances in digital technologies have revolutionized AAC, leading to devices that can “speak for” such individuals as aptly as it is illustrated in the case of the world famous physicist, Stephen Hawking. However, given their dependence on prefabricated language, current AAC devices are very limited in their ability to mediate everyday (...)
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  45.  69
    A Space of One's Own: Autonomy, Privacy, Liberty.Maeve Cooke - 1999 - Philosophy and Social Criticism 25 (1):22-53.
    The value of a negatively defined private space is defended as important for the development of personal autonomy. It is argued that negative liberty is problematic when split off from its connection with this ideal. An ethical interpretation of personal autonomy is proposed according to which a private space is one of autonomy's preconditions. This leads to a conceptualization of privacy that is fruitful in two respects: it permits an account of privacy laws that avoids certain pitfalls, and it serves (...)
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  46.  31
    Argumentation and Transformation.Maeve Cooke - 2002 - Argumentation 16 (1):81-110.
    I consider argumentation from the point of view of context-transcendent cognitive transformation through reference to the critical social theory of Jürgen Habermas. My aim is threefold. First, to make the case for a concept of context-transcendent cognitive transformation. Second, to clarify the transformatory role of argumentation itself by showing that, while argumentation may contribute constructively to context-transcendent cognitive transformation, such transformation presupposes the existence of a reality conceptually independent of argumentation. Third, to cast light on the problem of how to (...)
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  47.  34
    Beyond Dignity and Difference.Maeve Cooke - 2009 - European Journal of Political Theory 8 (1):76-95.
    Revisiting Taylor's 1992 account of the politics of recognition, I argue that he is right to discern a strand in contemporary politics that goes beyond the demand for recognition of dignity. Against Taylor I contend that this is best understood as a concern not for recognition of difference but for the value of something that is not universally shared, such as a particular ethical conception, cultural tradition or religious belief and practice. Using the examples of three social movements I show (...)
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  48.  40
    Cognitive Diversity in the Global Academy: Why the Voices of Persons with Cognitive Disabilities Are Vital to Intellectual Diversity. [REVIEW]Maeve M. O’Donovan - 2010 - Journal of Academic Ethics 8 (3):171-185.
    In asking scholars to reflect on the structures and practices of academic knowledge that render alternative knowledge traditions irrelevant and invisible, as well as on the ways these must change for the academy to cease functioning as an instrument of westernization rather than as an authentically global and diverse intellectual commons, the editor of this special issue of the Journal of Academic Ethics is envisaging a world much needed and much resisted. A great deal of the conversation about diversity in (...)
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  49.  40
    Questioning Ethics: Contemporary Debates in Philosophy.Richard Kearney & Mark Dooley (eds.) - 1999 - Routledge.
    Questioning Ethics is a major discussion by some of world's leading thinkers of some of the most important ethical issues confronting us today. New essays including Habermas, MacIntyre, Ricoeur and Kristeva discuss issues such as the nature of politics, women's rights, lying, repressed memory, historical debt and forgiveness, the self and responsibility, revisionism, bioethics and multiculturalism. The contributors organize their discussions along the topics of hermeneutics, deconstruction, critical theory, psychoanalysi and the applications of ethics. Also included in this collection is (...)
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  50. Contributors.Lena Halldenius, Maeve Cooke, Lilian Alweiss, John Erik Fossum, Bruce Haddock & Julia Stapleton - 2003 - European Journal of Political Theory 2 (3):259-260.
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