Results for 'Marleen Maarleveld'

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  1. Facing Strategic Narratives: In Which We Argue Interactive Effectiveness. [REVIEW]Niels Röling & Marleen Maarleveld - 1999 - Agriculture and Human Values 16 (3):295-308.
    The multiple commons is an important context in a world facing the eco-challenge. The platform for land use negotiation is a perspective concerning the good governance of the multiple commons. Platforms are devices or procedures for social learning and negotiation about effective collective action. They create collective decision making capacity at eco-system levels at which critical ecological services need to be managed. Taking platforms seriously as an option for designing a more sustainable society assumes a belief in the human capacity (...)
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  2. Managing Natural Resources: A Social Learning Perspective. [REVIEW]Marleen Maarleveld & Constant Dabgbégnon - 1999 - Agriculture and Human Values 16 (3):267-280.
    This article presents a social learning perspective as a means to analyze and facilitate collective decision making and action in managed resource systems such as platforms. First, the social learning perspective is developed in terms of a normative and analytical framework. The normative framework entails three value principles, namely, systems thinking, experimentation, and communicative rationality. The analytical framework is built up around the following questions: who learns, what is learned, why it is learned, and how. Next, this perspective is used (...)
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  3.  22
    Vernacular Mysticism in the Charterhouse: A Study of London, British Library, MS Additional 37790. Marleen Cré.Jessica Brantley - 2008 - Speculum 83 (3):682-683.
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  4.  9
    Interview with Dr Evelyn Fox Keller [Interview by Marleen Wynants].E. F. Keller - 2005 - Bioessays: News and Reviews in Molecular, Cellular and Developmental Biology 27 (7):748.
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  5.  2
    Women and Households in Indonesia: Cultural Notions and Social Practices Edited by Juliette Koning, Marleen Nolten, Janet Rodenburg and Ratna Saptari. Richmond: Curzon Press, 2000. Pp. Xiii, 354. Price HB 45.00. 0-7007-1156-2. [REVIEW]R. H. Barnes - 2001 - Journal of Islamic Studies 12 (1):109-111.
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  6. Marleen Rozemond, Descartes's Dualism. [REVIEW]J. Barresi - 1999 - Journal of Consciousness Studies 6 (5):92-93.
  7. Descartes’s Dualism.Marleen Rozemond - 1998 - Harvard University Press.
    In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism.
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  8.  49
    Passion and Action: The Emotions in the Seventeenth Century Philosophy. [REVIEW]Marleen Rozemond - 2000 - Philosophy and Phenomenological Research 61 (3):723-726.
    Book synopsis: Passion and Action explores the place of the emotions in seventeenth-century understandings of the body and mind, and the role they were held to play in reasoning and action. Interest in the passions pervaded all areas of philosophical enquiry, and was central to the theories of many major figures, including Hobbes, Descartes, Malebranche, Spinoza, Pascal, and Locke. Yet little attention has been paid to this topic in studies of early modern thought. Susan James surveys the inheritance of ancient (...)
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  9.  14
    Researching Lived Experience in Health Care: Significance for Care Ethics.Bernadette Dierckx de Casterlé, Sofie Tl Verhaeghe, Marijke C. Kars, Annemarie Coolbrandt, Marleen Stevens, Maaike Stubbe, Nathalie Deweirdt, Jeroen Vincke & Maria Grypdonck - 2011 - Nursing Ethics 18 (2):232-242.
    The aim of this article is to demonstrate the usefulness of qualitative research for studying the ethics of care, bringing to light the lived experience of health care recipients, together with the importance of methods that allow reconstruction of the processes underlying this lived experience. Lived experiences of families being approached for organ donation, parents facing the imminent death of their child and patients being treated using stem cell transplantation are used to illustrate how ethical principles are differentiated, modified or (...)
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  10.  24
    Why Are People with High Self-Control Happier? The Effect of Trait Self-Control on Happiness as Mediated by Regulatory Focus.Tracy T. L. Cheung, Marleen Gillebaart, Floor Kroese & Denise De Ridder - 2014 - Frontiers in Psychology 5.
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  11. Descartes’s Dualism.Marleen Rozemond - 1998 - In Janet Broughton & John Carriero (eds.), A Companion to Descartes. Blackwell.
  12.  21
    Effortless Inhibition: Habit Mediates the Relation Between Self-Control and Unhealthy Snack Consumption.Marieke A. Adriaanse, Floor M. Kroese, Marleen Gillebaart & Denise T. D. De Ridder - 2014 - Frontiers in Psychology 5.
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  13.  5
    Researching Lived Experience in Health Care: Significance for Care Ethics.Dierckx de Casterlé Bernadette, T. L. Verhaeghe Sofie, C. Kars Marijke, Coolbrandt Annemarie, Stevens Marleen, Stubbe Maaike, Deweirdt Nathalie, Vincke Jeroen & Grypdonck Maria - 2011 - Nursing Ethics 18 (2):232-242.
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  14. Mills Can't Think: Leibniz's Approach to the Mind-Body Problem.Marleen Rozemond - 2014 - Res Philosophica 91 (1):1-28.
    In the Monadology Leibniz has us imagine a thinking machine the size of a mill in order to show that matter can’t think. The argument is often thought to rely on the unity of consciousness and the notion of simplicity. Leibniz himself did not see matters this way. For him the argument relies on the view that the qualities of a substance must be intimately connected to its nature by being modifications, limitations of its nature. Leibniz thinks perception is not (...)
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  15.  6
    Medicine’s Collision with False Hope: The False Hope Harms (FHH) Argument.Marleen Eijkholt - forthcoming - Bioethics.
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  16. Descartes, Mind-Body Union, and Holenmerism.Marleen Rozemond - 2003 - Philosophical Topics 31 (1/2):343-367.
    In this paper I analyze Descartes's puzzling claim that the mind is whole in the whole body and whole in its parts, what Henry More called "holenmerism". I explain its historical background, in particular in scholasticism. I argue that like his predecessors, Descartes uses the idea for two purposes, for mind-body interaction and for the union of body and mind.
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  17. Descartes on Mind-Body Interaction: What's the Problem?Marleen Rozemond - 1999 - Journal of the History of Philosophy 37 (3):435-467.
    I argue that Descartes treated the action of body on mind differently from the action of mind on body, as was common in the period. Descartes explicitly denied that there is a problem for interaction but his descriptions of interaction seem to suggest that he thought there was a problem. I argue that these descriptions are motivated by a different issue, the seemingly arbitrary connections between particular physical states and the particular mental states they produce. Within scholasticism there was already (...)
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  18.  9
    Physiologia: Natural Philosophy in Late Aristotelian and Cartesian Thought.Marleen Rozemond & Dennis des Chene - 1998 - Philosophical Review 107 (2):330.
    In recent years more and more scholars of early modern philosophy have come to acknowledge that our understanding of Descartes’s thought benefits greatly from consideration of his intellectual background. Research in this direction has taken off, but much work remains to be done. Dennis Des Chene offers a major contribution to this enterprise. This erudite book is the result of a very impressive body of research into a number of late Aristotelian scholastics, some fairly well known, such as Suárez, others (...)
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  19. Can Matter Think? The Mind-Body Problem in the Clarke-Collins Correspondence.Marleen Rozemond - 2009 - In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind. Springer.
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think. Samuel Clarke defends the immateriality of the human soul against Anthony Collins’ materialism. Clarke argues that consciousness must belong to an indivisible entity, and matter is divisible. Collins contends that consciousness could belong to a composite subject by emerging from material qualities that belong to its parts. While many early modern thinkers assumed that this is not possible, (...)
     
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  20.  12
    Crying and Mood Change: A Cross-Cultural Study.Marleen C. Becht & Ad J. J. M. Vingerhoets - 2002 - Cognition and Emotion 16 (1):87-101.
  21.  95
    Real Distinction, Separability, and Corporeal Substance in Descartes.Marleen Rozemond - 2011 - Midwest Studies in Philosophy 35 (1):240-258.
    For Descartes different substances are really distinct. He frequently connects real distinction with mutual separability. I examine this connection and the notion of real distinction. I then apply the results of this analysis to the controversy over the question whether Descartes held that there is a multiplicity of corporeal substances or only one. I argue that there are several ways of defending the pluralist interpretation against the monist charge that Cartesian bodies are not separable and so not really distinct substances.
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  22. The Achilles Argument and the Nature of Matter in the Clarke-Collins Correspondenc.Marleen Rozemond - 2008 - In Tom Lennon & Robert Stainton (eds.), The Achilles of Rational Psychology.
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think, or be conscious. Samuel Clarke defends the immateriality of the subject of the mental against Anthony Collins’ materialism. This paper examines important assumptions about the nature of body that play a role in their debate. Clarke argued that consciousness requires an “individual being”, an entity with some sort of significant unity as its subject. They agree that body (...)
     
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  23. What Am I? Descartes and the Mind–Body Problem.Marleen Rozemond - 2004 - Mind 113 (449):147-150.
  24. Descartes’s Ontology of the Eternal Truths.Marleen Rozemond - 2008 - In Paul Hoffman, David Owen & Gideon Yaffe (eds.), Contemporary Perspectives on Early Modern Philosophy: Essays in Honor of Vere Chappel. Broadview.
    Descartes argued that the eternal truths, most prominently the truths of mathematics, are created by God. He was not explicit, however, about the ontological status of these truths. Interpreters have proposed interpretations ranging from Platonism and conceptualism. I argue for an intermediate interpretation: Descartes held they have objective being in God’s mind. In this regard his view was line with a prominent view in Aristotelian scholasticism. I defend this interpretation against objections based on divine simplicity and concerns about causation. I (...)
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  25. Unity in the Multiplicity of Suárez's Soul.Marleen Rozemond - 2012 - In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. Oxford University Press.
    Suárez held that the vital faculties of the soul are really distinct from the soul itself and each other and that they cannot causally interact. This means that he needed to account for the connections between the activities of the faculties: they both interfere with and contribute to each other’s activities. Suárez does so by giving the soul a direct causal role in these activities. This role requires the unity of the soul of a living being and Suárez used it (...)
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  26.  34
    Descartes's Method of Doubt.Marleen Rozemond - 2004 - Canadian Journal of Philosophy 34 (4):591-614.
    In Descartes's Method of Doubt Janet Broughton examines in depth Descartes's well-known use of the method of doubt in the Meditations. This is a very stimulating book. The book is rich in subtle, interesting ideas, and the writing is engaging in perhaps the best sense for philosophy. It is not only extremely lucid, but in addition one senses Broughton think the issues through on the page in a way that strongly draws the reader in. Broughton pursues the historian's aim of (...)
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  27.  58
    The Nature of the Mind.Marleen Rozemond - 2006 - In Stephen Gaukroger (ed.), The Blackwell Guide to Descartes' Meditations. Wiley-Blackwell. pp. 48--66.
    IN this paper I explain how Descartes's conception of the mind was novel in relation to Aristotelian scholasticism. I also argue against the standard view that Descartes believed in transparency of the mental, the view that one cannot make mistakes about one's own mental states.
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  28. Leibniz on Final Causation.Marleen Rozemond - 2009 - In Samuel Newlands & Larry M. Jorgensen (eds.), Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams. Oxford University Press.
    Early modern philosophers rejected various important aspects of Aristotelianism. Current scholarship debates the question to what extent the early moderns rejected final causation. Leibniz explicitly endorsed it. I argue that his notion of final causation should be understood in connection with his resurrection of substantial forms and his seeing such forms on the model of the soul. I relate Leibniz’ conception of final causation to the Aristotelian background as well as Descartes’s treatment of teleology. I argue that he agreed with (...)
     
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  29.  3
    How to Form Good Habits? A Longitudinal Field Study on the Role of Self-Control in Habit Formation.Anouk van der Weiden, Jeroen Benjamins, Marleen Gillebaart, Jan Fekke Ybema & Denise de Ridder - 2020 - Frontiers in Psychology 11.
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  30.  42
    Descartes, Malebranche and Leibniz: Conceptions of Substance in Arguments for the Immateriality of the Soul.Marleen Rozemond - 2016 - British Journal for the History of Philosophy 24 (5):836-857.
    ABSTRACTThe most prominent early modern argument against materialism is to be found in Descartes. Previously I had argued that this argument relies crucially on a robust conception of substance, according to which it has a single principal attribute of which all its other intrinsic qualities are modes. In the present paper I return to this claim. In Section 2, I address a question that is often raised about that conception of substance: its commitment to the idea that a substance has (...)
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  31.  46
    Peach Trees, Gravity and God: Mechanism in Locke.Marleen Rozemond & Gideon Yaffe - 2004 - British Journal for the History of Philosophy 12 (3):387 – 412.
    Locke claimed that God superadded various powers to matter, including motion, the perfections of peach trees and elephants, gravity, and that he could superadd thought. Various interpreters have discussed the question whether Locke's claims about superaddition are in tension with his commitment to mechanistic explanation. This literature assumes that for Locke mechanistic explanation involves deducibility. We argue that this is an inaccurate interpretation and that mechanistic explanation involves a different type of intelligibility for Locke.
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  32.  12
    Research Ethics Consultations: A Canadian Perspective Using Research Ethicists.Marleen Van Laethem & Blair Henry - 2008 - American Journal of Bioethics 8 (3):35 – 37.
  33.  5
    Mere Exposure Revisited: The Influence of Growth Versus Security Cues on Evaluations of Novel and Familiar Stimuli.Marleen Gillebaart, Jens Förster & Mark Rotteveel - 2012 - Journal of Experimental Psychology: General 141 (4):699-714.
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  34.  70
    Evans on de Re Thought.Marleen Rozemond - 1993 - Philosophia 22 (3-4):275-298.
  35. Descartes and the Immortality of the Soul.Marleen Rozemond - 2010 - In John Cottingham & Peter Hacker (eds.), Mind, Method and Morality: Essays in Honour of Anthony Kenny. Oxford University Press.
    Descartes held that the human mind or soul is indivisible, unlike body. In this paper I argue that his treatment of this feature of the soul is intimately connected to his engagement with Aristotelian scholasticism. I discuss two strands in Descartes. There is a long tradition of arguing for the immortality of the human soul on the basis of this view. Descartes did use this view in defense of dualism, but I argue that he held that the soul’s immortality should (...)
     
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  36.  43
    The Faces of Simplicity in Descartes’s Soul.Marleen Rozemond - 2014 - In Dominik Perler & Klaus Corcilius (eds.), Partitioning the Soul: Debates From Plato to Leibniz. De Gruyter. pp. 219-244.
    In this paper I explain several ways in which Descartes denied that the human soul or mind is composite and the role this idea played in his thought. The mind is whole in the whole and whole in the parts of the body because it has no parts. Unlike body, the mind is indivisible, and this is a different idea from the thought that mind and body are incorruptible. Descartes connects the immortality of the soul with its status as a (...)
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  37.  86
    Leibniz on the Union of Body and Soul.Marleen Rozemond - 1997 - Archiv für Geschichte der Philosophie 79 (2):150-178.
    Leibniz took pride in the Pre-established Harmony as an account of mind-body union. On the other hand, he sometimes claimed that he did not have a good account of such a union. I explain the tension by distinguishing between two importantly different issues that concern the union: body-soul interaction and the per se unity of the composite. Furthermore, I argue that, contrary to R.M. Adams, Leibniz did have the philosophical resources to account for a per se unity of the body-soul (...)
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  38.  33
    Essays on the Philosophy and Science of René Descartes.Stephen Voss (ed.) - 1993 - Oxford University Press.
    A major contribution to Descartes studies, this book provides a panorama of cutting-edge scholarship ranging widely over Descartes's own primary concerns: metaphysics, physics, and its applications. It is at once a tool for scholars and--steering clear of technical Cartesian science--an accessible resource that will delight nonspecialists. The contributors include Edwin Curley, Willis Doney, Alan Gabbey, Daniel Garber, Marjorie Grene, Gary Hatfield, Marleen Rozemond, John Schuster, Dennis Sepper, Stephen Voss, Stephen Wagner, Margaret Welson, Jean Marie Beyssade, Michelle Beyssade, Michel Henry, (...)
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  39. Descartes's Case for Dualism.Marleen Rozemond - 1995 - Journal of the History of Philosophy 33 (1):29-63.
    Descartes's dualism, and his argument for it, are often understood in terms of the modal notion of separability. I argue that the central notions, substance and real distinction, should not be understood this way. Descartes's well-known argument for dualism relies implicitly on views he spells out in the Principles of Philosophy, where he explains that a substance has a nature that consists in a single attribute, and all its qualities are modes of that nature. The argument relies ultimately on a (...)
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  40. Alternatieve consumptie als vorm van politieke participatie? Een onderzoek naar de politieke motivatie voor het lidmaatschap van Voedselteams in Vlaanderen.Marleen Baetens & Marc Hooghe - 2004 - Res Publica: Tijdschrift Voor Politologie 1:33.
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  41.  92
    The First Meditation and the Senses.Marleen Rozemond - 1996 - British Journal for the History of Philosophy 4 (1):21 – 52.
    One question that has created controversy among interpreters is just how much is in doubt at the end of the Dream Argument in Meditation I. I argue that there is doubt about the existence of composite bodies not yet about the existence of a physical world. I also caution against using later parts of the Meditations to interpret the First Meditation on account of the order of reasons in this work. I connect the Omnipotent God argument to Descartes's views about (...)
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  42.  50
    Leibniz’s ‘New System’ and Associated Contemporary Texts.Marleen Rozemond - 1998 - The Leibniz Review 8:100-104.
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  43.  47
    Leibniz: Nature and Freedom.Marleen Rozemond - 2005 - The Leibniz Review 15:155-162.
    Donald Rutherford and Jan Cover have put together an excellent volume of essays on Leibniz. Cover and Rutherford begin the volume with a clear and informative introduction, that should serve the less initiated extremely well. They explain the developments of Leibniz scholarship over the course of the twentieth century: the early twentieth century saw a focus on logic, truth and closely connected issues sparked by Russell and Couturat. In the second half of the century the scholarship changed course: issues central (...)
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  44.  44
    Incomplete Entities, Natural Non-Separability, and Leibniz’s Response to François Lamy’s De la Conoissance de Soi-Même.Andreas Blank - 2003 - The Leibniz Review 13:1-17.
    Robert M. Adams claims that Leibniz’s rehahilitation of the doctrine of incomplete entities is the most sustained etlort to integrate a theory of corporeal substances into the theory of simple substances. I discuss alternative interpretations of the theory of incomplete entities suggested by Marleen Rozemond and Pauline Phemister. Against Rozemond, I argue that the scholastic doctrine of incomplete entities is not dependent on a hylomorphic analysis of corporeal substances, and therefore can be adapted by Leibniz. Against Phemister, I claim (...)
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  45. The Role of the Intellect in Descartes's Case for the Incorporeity of the Mind.Marleen Rozemond - 1993 - In Stephen Voss (ed.), Essays on the Philosophy and Science of René Descartes.
    I argue that Descartes's best known argument for dualism relies on claims about intellectual activity and not on claims about mental states generally to establish dualism. I explain that this must be so give his historical context, where arguments for the immateriality of the mind on the basis of the intellect were common. But sensation and other non-intellectual states were regarded as pertaining to the body-soul composite.
     
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  46.  55
    Pasnau on the Material–Immaterial Divide in Early Modern Philosophy.Marleen Rozemond - 2014 - Philosophical Studies 171 (1):3-16.
    In Metaphysical Themes: 1274–1671, Robert Pasnau compares the medieval and early modern approaches to the material-immaterial divide and suggests the medievals held the advantage on this issue. I argue for the opposite conclusion. I also argue against his suggestion that we should approach the divide through the notion of a special type of extension for immaterial entities, and propose that instead we should focus on their indivisibility.
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  47.  24
    John Cottingham, Editor, "The Cambridge Companion to Descartes". [REVIEW]Marleen Rozemond - 1994 - Journal of the History of Philosophy 32 (2):304.
  48.  73
    Lilli Alanen, Descartes's Concept of the Mind, Harvard University Press, 2003, 455 Pages, Isbn 0-674-01043-. [REVIEW]Marleen Rozemond - 2006 - Theoria 72 (1):91-95.
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  49.  38
    K.-J. Hölkeskamp Die Entstehung der Nobilität. Studien zur sozialen und politischen Geschichte der Römischen Republik im 4. Jh. v. Chr. 2., erweiterte Auflage. Pp. xxxiv + 344, map. Stuttgart: Franz Steiner, 2011 . Paper, €47. ISBN: 978-3-515-09883-0. [REVIEW]Marleen K. Termeer - 2013 - The Classical Review 63 (1):298-299.
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  50.  13
    Recognizing Emily and Latisha: Inconsistent Effects of Name Stereotypicality on the Other-Race Effect.Marleen Stelter & Juliane Degner - 2018 - Frontiers in Psychology 9.
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