Results for 'Norman Jacobs'

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  1.  1
    Norman Lamm. Faith and Doubt: Studies in Traditional Jewish Thought. Pp. Ix, 309. $10.00. [REVIEW]Louis Jacobs - 1973 - Religious Studies 9 (3):376.
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  2.  18
    Physicalism and Sensation Sentences.Norman Jacobs - 1937 - Journal of Philosophy 34 (22):602-611.
  3. Ethical Relativity.Norman Jacobs - 1949 - New York: New York Univ..
     
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  4.  16
    The Make-Believe World of Antidepressant Randomized Controlled Trials—An Afterword to Cohen and Jacobs (2010).David H. Jacobs - 2010 - Journal of Mind and Behavior 31 (1):23.
    This afterword extends and refines the arguments presented in Cohen and Jacobs . The main point made by the authors is that the antidepressant randomized controlled trial world is a make-believe world in which researchers act as if a bona fide medical experiment is being conducted. From the assumed existence of the “disorder” and the assumed homogeneity of the treatment groups, through the validity of rating scales and the meaning of their scores, to the presentations of researchers’ ratings as (...)
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  5.  13
    Can There Be a Just War?: Norman Can There Be a Just War?Richard Norman - 2004 - Think 3 (8):7-16.
    Richard Norman examines justifications for war that are rooted in the right of self-defence.
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  6.  4
    Ionesco and the Critics: Eugène Ionesco Interviewed by Gabriel Jacobs.Eugène Ionesco & Gabriel Jacobs - 1975 - Critical Inquiry 1 (3):641-667.
    GJ: We've talked a lot about critics who are hostile toward you. Do you ever feel the need to make a stand against those who are favourably inclined toward your plays but whose comments seem to you to be stupid? EI: Well, for better or worse, that's what I've always done: I wrote Notes and Counter-Notes, had discussions with Claude Bonnefoy, I've written articles; and in each case what I've said, in short, is that critics who gave me their approval, (...)
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  7.  2
    Applied Ethics: What is Applied to What?: Richard Norman.Richard Norman - 2000 - Utilitas 12 (2):119-136.
    This paper criticizes the conception of applied ethics as the top-down application of a theory to practical issues. It is argued that a theory such as utilitarianism cannot override our intuitive moral perceptions. We cannot be radically mistaken about the kinds of considerations which count as practical reasons, and it is the task of theoretical ethics to articulate the basic kinds of considerations which we appeal to in practical discussions. Dworkin's model of doing ethics ‘from the inside out’ is used (...)
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  8.  8
    Lavelles Philosophische Selbstbezeugung (Eingeleitet von Karl Albert - Übersetzt von Konrad Jacobs).Konrad Jacobs - 1981 - Perspektiven der Philosophie 7:245-262.
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  9.  2
    The Primacy of Practice: ‘Intelligent Idealism’ in Marxist Thought1: Richard Norman.Richard Norman - 1982 - Royal Institute of Philosophy Supplement 13:155-179.
    The chief defect of all previous materialism is that things, reality, the sensible world, are conceived only in the form of objects of observation , but not as human sense activity , not as practical activity , not subjectively. Hence, in opposition to materialism, the active side was developed abstractly by idealism, which of course does not know real sense activity as such.
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  10.  7
    Technology, Crisis, and Interaction Design: A Conversation with Bruce Sterling, Donald Norman, and Derrick de Kerckhove.Lorenzo Imbesi, Bruce Sterling, Donald Norman & Derrick de Kerckhove - 2010 - Mediatropes 2 (2):128-135.
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  11.  4
    Martha Jacobs Replies.Martha Jacobs - 2009 - Hastings Center Report 39 (4):5-5.
  12.  3
    Response to “The Mysterious Disappearance of the Object of Inquiry: Jacobs and Arora's Defense of Circumcision”.Allan J. Jacobs & Kavita S. Arora - 2015 - American Journal of Bioethics 15 (8):4-5.
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  13.  2
    Joseph J. Jacobs on Alternative Medicine and the National Institutes of Health. Interview by Thomasine Kushner and Charles MacKay. [REVIEW]J. J. Jacobs - 1994 - Cambridge Quarterly of Healthcare Ethics 3 (3):442.
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  14. The Art of Wordly Wisdom, Tr. From [the o Raculo Manual] by J. Jacobs.Baltasar Jerónimo Gracián Y. Morales & Joseph Jacobs - 1892
     
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  15.  1
    Louis Jacobs. A Jewish Theology. Pp. 342 .£4·75.Norman Anderson. A Lawyer Among the Theologians. Pp. 240 . £1·00. [REVIEW]H. P. Owen - 1975 - Religious Studies 11 (4):510.
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  16.  6
    Gradations of Awareness in a Modified Sequence Learning Task.E. Norman, M. Price, S. Duff & R. Mentzoni - 2007 - Consciousness and Cognition 16 (4):809-837.
    We argue performance in the serial reaction time task is associated with gradations of awareness that provide examples of fringe consciousness [Mangan, B. . Taking phenomenology seriously: the “fringe” and its implications for cognitive research. Consciousness and Cognition, 2, 89–108, Mangan, B. . The conscious “fringe”: Bringing William James up to date. In B. J. Baars, W. P. Banks & J. B. Newman , Essential sources in the scientific study of consciousness . Cambridge, MA: The MIT Press.], and address limitations (...)
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  17.  27
    Ethics, Killing, and War.Richard Norman - 1995 - Cambridge University Press.
    Can war ever be justified? Why is it wrong to kill? In this new book Richard Norman looks at these and other related questions, and thereby examines the possibility and nature of rational moral argument. Practical examples, such as the Gulf War and the Falklands War, are used to show that, whilst moral philosophy can offer no easy answers, it is a worthwhile enterprise which sheds light on many pressing contemporary problems. A combination of lucid exposition and original argument (...)
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  18.  27
    Reconstruction of the Ethical Debate on Naturalness in Discussions About Plant-Biotechnology.P. van Haperen, B. Gremmen & J. Jacobs - 2012 - Journal of Agricultural and Environmental Ethics 25 (6):797-812.
    Abstract This paper argues that in modern (agro)biotechnology, (un)naturalness as an argument contributed to a stalemate in public debate about innovative technologies. Naturalness in this is often placed opposite to human disruption. It also often serves as a label that shapes moral acceptance or rejection of agricultural innovative technologies. The cause of this lies in the use of nature as a closed, static reference to naturalness, while in fact “nature” is an open and dynamic concept with many different meanings. We (...)
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  19.  23
    Choosing Character: Responsibility for Virtue and Vice.Jonathan A. Jacobs - 2001 - Cornell University Press.
    Jacobs' interpretation is developed in contrast to the overlooked work of Maimonides, who also used Aristotelian resources but argued for the possibility of ...
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  20.  10
    Free and Equal: A Philosophical Examination of Political Values.Richard Norman - 1987 - Oxford University Press.
    The concepts of freedom and equality lie at the heart of much contemporary political debate. But how, exactly, are these concepts to be understood? And do they really represent desirable political values? Norman begins from the premise that freedom and equality are rooted in human experience, and thus have a real and objective content. He then argues that the attempt to clarify these concepts is therefore not just a matter of idle philosophical speculation, but also a matter of practical (...)
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  21.  58
    Good Without God.Richard Norman - 2008 - Think 7 (20):35-46.
    In the fifth of our articles on , Richard Norman explains why he believes we can be good without God.
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  22.  41
    The Potential of Theory: Melanie Klein, Luce Irigaray, and the Mother-Daughter Relationship.Amber Jacobs - 2007 - Hypatia 22 (3):175-193.
    : Through a close reading of Klein and Irigaray's work on the mother-daughter relationship via the Electra myth, Jacobs diagnoses what she considers a fundamental problem in psychoanalytic and feminist psychoanalytic theory. She shows that neither thinker is able to theorize the mother-daughter relationship on a structural level but is only able to describe its symptoms. Jacobs makes a crucial distinction between description and theory and argues that the need to go beyond description and phenomenology toward the creation (...)
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  23.  16
    Law, Reason, and Morality in Medieval Jewish Philosophy: [Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides].Jonathan A. Jacobs - 2010 - Oxford University Press.
    Jon Jacobs emphasises their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with ...
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  24. Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides.Jonathan Jacobs - 2010 - Oxford University Press.
    A detailed study of the moral philosophy of medieval Jewish thinkers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides. Jon Jacobs emphasizes their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with contemporary moral philosophy.
     
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  25. Rights and Deprivation.Lesley A. Jacobs - 1993 - Oxford UK and New York,USA: Oxford University Press.
    In this book Lesley Jacobs challenges the view, now prevalent in North America and Western Europe, that the primary function of a nation's social policy should be to provide support only for the poorest people instead of social services accessible to all its citizens. In an interesting and distinctive argument he develops and defends the idea that access to basic rights such as education, health care, adequate housing, and income support can provide a solid moral foundation for redistributive state (...)
     
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  26.  37
    Climate Change and Norman Daniels' Theory of Just Health: An Essay on Basic Needs. [REVIEW]Joseph Lacey - 2012 - Medicine, Health Care and Philosophy 15 (1):3-14.
    Norman Daniels, in applying Rawls’ theory of justice to the issue of human health, ideally presupposes that society exists in a state of moderate scarcity. However, faced with problems like climate change, many societies find that their state of moderate scarcity is increasingly under threat. The first part of this essay aims to determine the consequences for Daniels’ theory of just health when we incorporate into Rawls’ understanding of justice the idea that the condition of moderate scarcity can fail. (...)
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  27. The Letters of Baron Friedrich von Hügel and Professor Norman Kemp Smith.Friedrich Hügel, Norman Kemp Smith & Lawrence F. Barmann - 1981
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  28.  77
    A Discussion Between Wittgenstein and Moore on Certainty : From the Notes of Norman Malcolm.Ludwig Wittgenstein, G. E. Moore, Norman Malcolm & Gabriel Citron - 2015 - Mind 124 (493):73-84.
    In April 1939, G. E. Moore read a paper to the Cambridge University Moral Science Club entitled ‘Certainty’. In it, amongst other things, Moore made the claims that: the phrase ‘it is certain’ could be used with sense-experience-statements, such as ‘I have a pain’, to make statements such as ‘It is certain that I have a pain’; and that sense-experience-statements can be said to be certain in the same sense as some material-thing-statements can be — namely in the sense that (...)
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  29.  3
    Louis Jacobs, Theology in the Responsa. The Littman Library of Jewish Civilization [Review]. [REVIEW]Bernard S. Jackson - 1981 - Religious Studies 17 (3):421.
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  30. Incorporating the Corporation in Citizenship: A Response to Néron and Norman.Andrew Crane & Dirk Matten - 2008 - Business Ethics Quarterly 18 (1):27-33.
    This article presents a response to Néron and Norman’s contention that the language of citizenship is helpful in thinking about the political dimensions of corporate responsibilities. We argue that Néron and Norman’s main conclusions are valid but offer an extension of their analysis to incorporate extant streams of literature dealing with the political role of the corporation. We also propose that the perspective on citizenship adopted by Néron and Norman is rather narrow, andtherefore provide some alternative ways (...)
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  31.  20
    Reasoned Faith: Essays in Philosophical Theology in Honor of Norman Kretzmann.Eleonore Stump & Norman Kretzmann (eds.) - 1993 - Cornell University Press.
  32.  21
    The Distinction Between Intuition and Guessing in the SRT Task Generation: A Reply to Norman and Price.Qiufang Fu, Zoltán Dienes & Xiaolan Fu - 2010 - Consciousness and Cognition 19 (1):478-480.
    We investigated the extent to which people could generate sequences of responses based on knowledge acquired from the Serial Reaction Time task, depending on whether it felt subjectively like the response was based on pure guessing, intuition, conscious rules or memories. Norman and Price argued that in the context of our task, intuition responses were the same as guessing responses. In reply, we argue that not only do subjects apparently claim to be experiencing different phenomenologies when saying intuition versus (...)
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  33.  1
    “[No] Doctor but My Master”: Health Reform and Antislavery Rhetoric in Harriet Jacobs's Incidents in the Life of a Slave Girl.Sarah L. Berry - 2014 - Journal of Medical Humanities 35 (1):1-18.
    This essay examines Harriet Jacobs’s Incidents in the Life of a Slave Girl in light of new archival findings on the medical practices of Dr. James Norcom . While critics have sharply defined the feminist politics of Jacobs’s sexual victimization and resistance, they have overlooked her medical experience in slavery and her participation in reform after escape. I argue that Jacobs uses the rhetoric of a woman-led health reform movement underway during the 1850s to persuade her readers (...)
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  34.  26
    Norman and Truetemp Revisited Reliabilistically: A Proper Functionalist Defeat Account of Clairvoyance.Harmen Ghijsen - 2016 - Episteme 13 (1):89-110.
    The cases of Norman the Clairvoyant and Mr. Truetemp form classic counterexamples to the process reliabilist's claim that reliability is sufficient for prima facie justification. I discuss several ways in which contemporary reliabilists have tried to deal with these counterexamples, and argue that they are all unsuccessful. Instead, I propose that the most promising route lies with an appeal to a specific kind of higher-order defeat that is best cashed out in terms of properly functioning monitoring mechanisms.
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  35.  26
    Norman Bowie and Richard Rorty on Multinationals: Does Business Ethics Need 'Metaphysical Comfort?'. [REVIEW]Andrew C. Wicks - 1990 - Journal of Business Ethics 9 (3):191 - 200.
    Norman Bowie wrote an article on the moral obligations of multinational corporations in 1987. This paper is a response to Bowie, but more importantly, it is designed to articulate the force and substance of the pragmatist philosophy developed by Richard Rorty. In his article, Bowie suggested that moral universalism (which he endorses) is the only credible method of doing business ethics across cultures and that cultural relativism and ethnocentrism are not. Bowie, in a manner surprisingly common among contemporary philosophers, (...)
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  36.  96
    Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice, by Lesley A. Jacobs [Book Review]. [REVIEW]Alex Voorhoeve - 2005 - Economics and Philosophy 21 (1):155-161.
    Book review of Lesley A. Jacobs' Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice.
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  37.  20
    Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann.Norman Kretzmann, Scott MacDonald & Eleonore Stump (eds.) - 1998 - Cornell University Press.
    This volume explores the ethical dimensions of a wide selection of philosophical and theological topics in Aquinas's texts.
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  38.  18
    Age Rationing and Prudential Lifespan Account in Norman Daniels' Just Health.S. Brauer - 2009 - Journal of Medical Ethics 35 (1):27-31.
    Could age be a valid criterion for rationing? In Just health, Norman Daniels argues that under certain circumstances age rationing is prudent, and therefore a morally permissible strategy to tackle the problem of resource scarcity. Crucial to his argument is the distinction between two problem-settings of intergenerational equity: equity among age groups and equity among birth cohorts. While fairness between age groups can involve unequal benefit treatment in different life stages, fairness between birth cohorts implies enjoying approximate equality in (...)
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  39.  14
    Norman Sieroka: Leibniz, Husserl, and the Brain. [REVIEW]Kristjan Laasik - 2015 - Phenomenological Reviews.
    Norman Sieroka’s book is about “the systematic, structural relations between phenomenological and (neuro)physiological aspects of perception, consciousness, and time, with a specific focus on hearing” (p. 4), based on Leibniz’s and Husserl’s views. While Sieroka displays a great depth of knowledge in his discussions of these two philosophers, his main aims are not exegetic, but consist, rather, in casting new light on the said philosophical and interdisciplinary issues. However, the scope of his interpretative project is ambitious. There is, on (...)
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  40.  92
    The Urbanist Ethics of Jane Jacobs.Paul Kidder - 2008 - Ethics, Place and Environment 11 (3):253 – 266.
    This article examines ethical themes in the works of the celebrated writer on urban affairs, Jane Jacobs. Jacobs' early works on cities develop an implicit, 'ecological' conception of the human good, one that connects it closely with economic and political goals while emphasizing the intrinsic good of the community formed in pursuit of those goals. Later works develop an explicit ethics, arguing that governing and trading require two different schemes of values and virtues. While Jacobs intended this (...)
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  41.  82
    What Concept of Disease Should Politicians Use? Norman Daniels and the Unjustifiable Appeal of Naturalistic Analyses of Health.Michele Loi - unknown
    Norman Daniels argues that health is important for justice because it affects the distribution of opportunities. He claims that a just society should guarantee fair opportunities by promoting and restoring the “normal functioning” of its citizens, that is, their health. The scope of citizens' mutual obligations with respect to health is defined by a reasonable agreement that, according to Daniels, should be based on the distinction between normal functioning and pathology drawn by the biomedical sciences. This paper deals with (...)
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  42.  64
    Norman Kretzmann on Aquinas's Attribution of Will and of Freedom to Create to God.John F. Wippel - 2003 - Religious Studies 39 (3):287-298.
    The purpose of this paper is to discuss Norman Kretzmann's account of Aquinas's discussion of will in God. According to Kretzmann, Aquinas's reasoning seems to leave no place for choice on God's part, since, on Aquinas's account, God is not free not to will Himself. And so this leads to the problem about God's willing things other than Himself. On this, Kretzmann finds serious problems with Thomas's position. Kretzmann argues that Aquinas should have drawn necessitarian conclusions from his account (...)
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  43.  6
    1066: The Moment of Transition in Two Narratives of the Norman Conquest.Monika Otter - 1999 - Speculum 74 (3):565-586.
    The year 1066, touted in the British humor classic 1066 and All That as one of only two truly “historical” dates , has assumed for us the character of a watershed in English history, a crucial moment of change and transformation. Indeed, the date is so memorable that the number 1066 itself can stand on its own, metonymically implying the Battle of Hastings, the accession of William to the English throne, the Norman Conquest, the end of Anglo-Saxon culture, the (...)
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  44.  11
    Norman Daniels. Just Health. Cambridge: Cambridge University Press, 2008. 397 + Ix Pp.T. M. Wilkinson - 2008 - Public Health Ethics 1 (3):phn028.
    Just Health, by the well-known American philosopher Norman Daniels, has the ambitious goal of presenting `an integrated theory of justice and population health, to address a set of theoretical and real-world challenges to that theory, and to demonstrate that the theory can guide our practice with regard to health both here and abroad.’ (1)1 Daniels's fundamental question is what we owe each other in the way of the protection and promotion of health. He thinks this is fruitfully dealt with (...)
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  45.  36
    Norman Daniels. Just Health.T. Wilkinson - 2008 - Public Health Ethics 1 (3):268-272.
    Just Health, by the well-known American philosopher Norman Daniels, has the ambitious goal of presenting ‘an integrated theory of justice and population health, to address a set of theoretical and real-world challenges to that theory, and to demonstrate that the theory can guide our practice with regard to health both here and abroad.’ (1)1 Daniels's fundamental question is what we owe each other in the way of the protection and promotion of health. He thinks this is fruitfully dealt with (...)
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  46.  37
    Review of J. Norman, After Euclid: Visual Reasoning and the Epistemology of Diagrams[REVIEW]F. Janet - 2007 - Philosophia Mathematica 15 (1):116-121.
    This monograph treats the important topic of the epistemology of diagrams in Euclidean geometry. Norman argues that diagrams play a genuine justificatory role in traditional Euclidean arguments, and he aims to account for these roles from a modified Kantian perspective. Norman considers himself a semi-Kantian in the following broad sense: he believes that Kant was right that ostensive constructions are necessary in order to follow traditional Euclidean proofs, but he wants to avoid appealing to Kantian a priori intuition (...)
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  47.  13
    What Shall We Do with Norman? An Experiment in Communal Discernment.C. W. Freeman - 1996 - Christian Bioethics 2 (1):16-41.
    We were a group of Christian friends searching for affirmations that lay at the heart of our faith and reached to the limits of our existence and moral authority. As we have reflected on our role in deciding whether and to what extent we could assist in allowing our terminally ill friend, seventy-nine-year-old, Norman to die, we were deeply troubled by the moral ambiguity of our involvement. Through a careful process of authority through communal discernment, our responsibility for (...) became clear: we were to assist him in living the life he embraced in baptism — a life which included a destiny that was conformed to the crucified and risen one. That was not the destiny we chose for Norman; it was the destiny he owned. We recognized with Norman that our lives are not our own to be guided by autonomy and liberty, but rather to be lived for the glory of Jesus the Christ. (shrink)
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  48.  17
    Justice Between Age-Groups: A Comment on Norman Daniels.Dennis Mckerlie - 1989 - Journal of Applied Philosophy 6 (2):227-234.
    ABSTRACT Norman Daniels suggests that the just distribution of resources between different age‐groups is determined by the choice a prudential agent would make in budgeting resources over the different temporal stages of a single life. He calls this view the “prudential lifespan account” of justice between age‐groups. Daniels thinks that the view recommends a rough kind of equality in resources between age‐groups. I argue that in the case of a single life prudence would choose an unequal distribution of resources. (...)
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  49.  1
    Memory as Direct Awareness of the Past: Norman Malcolm.Norman Malcolm - 1975 - Royal Institute of Philosophy Supplement 9:1-22.
    The philosophy of memory has been largely dominated by what could be called ‘the representative theory of memory’. In trying to give an account of ‘what goes on in one's mind’ when one remembers something, or of what ‘the mental content of remembering’ consists, philosophers have usually insisted that there must be some sort of mental image, picture, or copy of what is remembered. Aristotle said that there must be ‘something like a picture or impression’; William James thought that there (...)
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  50.  1
    Wittgenstein and Idealism: Norman Malcolm.Norman Malcolm - 1982 - Royal Institute of Philosophy Supplement 13:249-267.
    Recently some philosophers have proposed that the later philosophy of Wittgenstein tends towards idealism, or even solipsism. The solipsism is said to be of a peculiar kind. It is characterized as a ‘collective’ or ‘aggregative’ solipsism. The solipsism or idealism is also said to be ‘transcendental’. In the first part of this paper I will be examining a recent essay by Professor Bernard Williams, in which he presents what he takes to be the grounds for such an interpretation of Wittgenstein. (...)
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