Results for 'Vanessa Sage'

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  1.  35
    Encountering the Wilderness, Encountering the Mist: Nature, Romanticism, and Contemporary Paganism.Vanessa Sage - 2009 - Anthropology of Consciousness 20 (1):27-52.
    This article asks how ideas about nature in the 18th and 19th century Romantic movement have traveled in and been translated by the various religious groups that constitute contemporary Paganism. Drawing on the work of poets, philosophers, historians, social scientists, and contemporary Pagans themselves, the article argues that contemporary Paganism borrows freely from Romantic notions of inspiration and imagination to craft a vision of nature, that, for them, responds to the emotional and political needs of their own time and place. (...)
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  2.  6
    The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates by René Brouwer.Vanessa de Harven - 2016 - Classical World: A Quarterly Journal on Antiquity 110 (1):148-150.
  3. Some Principles Require Principals : Why Banning 'Conflicts of Interest' Won't Solve Incentive Problems in Biomedical Research.William M. Sage - 2010 - In Thomas H. Murray & Josephine Johnston (eds.), Trust and Integrity in Biomedical Research: The Case of Financial Conflicts of Interest. Johns Hopkins University Press.
     
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  4.  4
    Upstream Health Law.William M. Sage & Kelley McIlhattan - 2014 - Journal of Law, Medicine & Ethics 42 (4):535-549.
    For the first time, entrepreneurs are aggressively developing new technologies and business models designed to improve individual and population health, not just to deliver specialized medical care. Consumers of these goods and services are not yet “patients”; they are simply people. As this sector of the health care industry expands, it is likely to require new forms of legal governance, which we term “upstream health law.”.
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  5.  1
    Upstream Health Law.William M. Sage & Kelley McIlhattan - 2014 - Journal of Law, Medicine and Ethics 42 (4):535-549.
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  6.  25
    Truth-Reliability and the Evolution of Human Cognitive Faculties.James Sage - 2004 - Philosophical Studies 117 (1-2):95-106.
  7.  18
    Will Embryonic Stem Cells Change Health Policy?William M. Sage - 2010 - Journal of Law, Medicine & Ethics 38 (2):342-351.
    Embryonic stem cells are actively debated in political and public policy arenas. However, the connections between stem cell innovation and overall health care policy are seldom elucidated. As with many controversial aspects of medical care, the stem cell debate bridges to a variety of social conversations beyond abortion. Some issues, such as translational medicine, commercialization, patient and public safety, health care spending, physician practice, and access to insurance and health care services, are core health policy concerns. Other issues, such as (...)
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  8. Will Embryonic Stem Cells Change Health Policy?William M. Sage - 2010 - Journal of Law, Medicine and Ethics 38 (2):342-351.
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  9.  10
    Correspondence.Evan T. Sage - 1933 - The Classical Review 47 (01):45-.
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  10.  17
    Classical and Bohmian Trajectories in Semiclassical Systems: Mismatch in Dynamics, Mismatch in Reality?Matzkin Alexandre & Nurock Vanessa - 2007 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics.
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  11.  4
    Au-Delà des Réels : Émile Borel Et l'Approche Probabiliste de la Réalité.Laurent Mazliak & Marc Sage - 2014 - Revue d'Histoire des Sciences 67 (2):331.
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  12.  2
    Giraldus Cambrensis and Petronius.Evan T. Sage - 1927 - Speculum 2 (2):203-205.
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  13.  9
    Military Religion in the East O. Stoll: Zwischen Integration and Abgrenzung. Die Religion Des Römischen Heeres Im Nahen Osten . Pp. 703. St Katharinen: Scripta Mercaturae Verlag, 2001. Cased, €57.50. Isbn: 3-89590-116-. [REVIEW]Michael M. Sage - 2003 - The Classical Review 53 (02):429-.
  14.  4
    How Many Justices Does It Take to Change the US Health System?William M. Sage - 2012 - Hastings Center Report 42 (5):27-33.
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  15.  8
    Dillon (S.), Welch (K.E.) (Edd.) Representations of War in Ancient Rome. Pp. Xiv + 365, Ills, Map. Cambridge: Cambridge University Press, 2006. Cased, £55, US$90. ISBN: 978-0-521-84817-. [REVIEW]Michael M. Sage - 2008 - The Classical Review 58 (01):277-279.
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  16.  7
    New Pressures/New Partnerships: Public Health and Law Enforcement.Cliff Karchmer, Pam Tully, Leah Devlin, Frank Whitney & Michael Sage - 2003 - Journal of Law, Medicine & Ethics 31 (s4):52-53.
  17.  1
    Audio-Visual Crossmodal fMRI Connectivity Differentiates Single Patients with Disorders of Consciousness.Demertzi Athena, Antonopoulos Georgrios, Voss Henning, Crone Julia, Schiff Nicholas, Kronbichler Martin, Trinka Eugen, De Los Angeles Carlo, Gomez Francisco, Bahri Mohammed, Heine Lizette, Tshibanda Luaba, Charland-Verville Vanessa, Whitfield-Gabrieli Susan & Laureys Steven - 2014 - Frontiers in Human Neuroscience 8.
  18.  2
    Solidarity: Unfashionable, but Still American.William M. Sage - forthcoming - Hastings Center Report.
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  19.  1
    Quelques aspects de l'expression narrative dans les XII Césars de Suétone.P. Sage - 1979 - Revue Belge de Philologie Et D’Histoire 57 (1):18-50.
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  20. Short-Term Musical Training Modulates Functional Connectivity of the Sensorimotor System: An EEG Coherence Study.Wu Carolyn, Hamm Jeff, Lim Vanessa & Kirk Ian - 2015 - Frontiers in Human Neuroscience 9.
  21. New Pressures/New Partnerships: Public Health and Law Enforcement.Cliff Karchmer, Pam Tully, Leah Devlin, Frank Whitney & Michael Sage - 2003 - Journal of Law, Medicine and Ethics 31 (s4):52-53.
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  22. Blank Figures' and the Material Organisation of Knowledge: Experiences of a 'Project File.Dan Sage, Andy Dainty & Naomi Brookes - 2011 - International Journal of Management Concepts and Philosophy 5 (1):40.
  23. Review: Zwischen Integration and Abgrenzung. Die Religion des romischen Heeres im Nahen Osten. [REVIEW]M. M. Sage - 2003 - The Classical Review 53 (2):429-431.
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  24. The Future is Past: The Ultimate Paradox.Jonathan Sage - 2003 - Book Guild.
     
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  25. The Supreme Paradox: A Book for the Third Millennium.Jonathan Sage - 2001 - Book Guild.
     
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  26. Vatic Admonition in Horace Odes 4.9.Paula Winsor Sage - forthcoming - American Journal of Philology.
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  27.  9
    Legal Pluralism and Development: Scholars and Practitioners in Dialogue.Brian Z. Tamanaha, Caroline Mary Sage & Michael J. V. Woolcock (eds.) - 2012 - Cambridge University Press.
    Machine generated contents note: Part I. Origins and Contours: 1. Historical perspectives on legal pluralism Lauren Benton; 2. The rule of law and legal pluralism in development Brian Z. Tamanaha; 3. Bendable rules: the development implications of human rights pluralism David Kinley; 4. Legal pluralism and legal culture: mapping the terrain Sally Engle Merry; 5. Towards equity in development when the law is not the law: reflections on legal pluralism in practice Daniel Adler and So Sokbunthouen; Part II. Theoretical Foundations (...)
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  28. Near-Death Experiences in Patients with Locked-in Syndrome.Charland-Verville Vanessa, Lugo Zulay, Jourdan Jean-Pierre & Laureys Steven - 2014 - Frontiers in Human Neuroscience 8.
  29. The Measures of Insolvency Law.Finch Vanessa - 1997 - Oxford Journal of Legal Studies 17 (2).
     
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  30.  52
    Moral Values and the Taoist Sage in the Tao de Ching.Robert E. Allinson - 1994 - Asian Philosophy 4 (2):127 – 136.
    The theme of this paper is that while there are four seemingly contradictory classes of statements in the Tao de Ching regarding moral values and the Taoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Tao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour (...)
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  31.  14
    Moral Values and the Daoist Sage in the Dao Dejing.Robert E. Allinson - 1996 - In Brian Carr (ed.), Morals and Society in Asian Philosophy. Curzon. pp. 1--156.
    The theme of this paper is that while there are four seemingly contradictory classes of statements in the Dao de Jing regarding moral values and the Daoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Dao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour (...)
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  32.  1
    Can a Daoist Sage Have Close Relationships with Other Human Beings?Joanna Iwanowska - 2017 - Diametros 52:23-46.
    This paper explores the compatibility between the Daoist art of emptying one’s heart-mind and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is (...)
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  33.  10
    Moral Saints, Hindu Sages, and the Good Life.Christopher G. Framarin - unknown
    Roy W. Perrett argues that the Hindu sage, like the western moral saint, seems precluded from pursuing non-moral ends for their own sakes. If he is precluded from pursuing non-moral ends for their own sakes, then he is precluded from pursuing non-moral virtues, interests, activities, relationships, and so on for their own sakes. A life devoid of every such pursuit seems deficient. Hence, the Hindu sage seems to forsake the good life. In response, I adapt a reply that (...)
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  34. Socrates, Fifth-Century Sage.Holly G. Moore - 2000 - Dissertation, Pennsylvania State University
    An undergraduate honors thesis, this work addresses the question of whether or not the historical Socrates is best understood as a sophist, the charge Plato seems most keen to refute. Using the evidence of both Plato's dialogues and other contemporary sources, this study assesses potential arguments regarding Socrates' identity, putting forward the position that Socrates is most accurately to be described not as a sophist but as a "sage" (Greek: sophos). Although the "sage" is a model drawn from (...)
     
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  35.  2
    Une sage-femme franco-brésilienne à Rio de Janeiro au XIXe siècle.Maria Lúcia Mott - 2004 - Clio 19.
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  36.  1
    Sage-femme ou gynécologue? M.-A. Boivin.Anne Carol - 2011 - Clio 33 (33):237-260.
    Marie-Anne Boivin a été en son temps une des sages-femmes françaises les plus célèbres. Son parcours professionnel et scientifique est présenté ici, illustrant l’espace laissé aux femmes dans les professions médicales. Reconnue d’abord pour ses ouvrages techniques concernant l’obstétrique, elle sort de son champ traditionnel de compétence pour aborder de façon novatrice la gynécologie naissante, à l’instar des médecins, avec son Traité pratique des maladies de l’utérus, devenu un classique. Cette œuvre scientifique lui vaut un succès d’estime, mais ne lui (...)
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  37.  18
    SAGE Handbook of Rhetorical Studies.A. Lunsford, K. Wilson & R. Eberly (eds.) - 2009 - SAGE.
    The SAGE Handbook of Rhetorical Studies surveys the latest advances in rhetorical scholarship, synthesizing theories and practices across major areas of study ...
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  38.  44
    Sorrow and the Sage: Grief in the Zhuangzi.Amy Olberding - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):339-359.
    The Zhuangzi offers two apparently incompatible models of bereavement. Zhuangzi sometimes suggests that the sage will greet loss with unfractured equanimity and even aplomb. However, upon the death of his own wife, Zhuangzi evinces a sorrow that, albeit brief, fits ill with this suggestion. In this essay, I contend that the grief that Zhuangzi displays at his wife’s death better honors wider values averred elsewhere in the text and, more generally, that a sage who retains a capacity for (...)
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  39.  33
    The Butterfly, the Mole and the Sage.Robert Elliot Allinson - 2009 - Asian Philosophy 19 (3):213-223.
    Zhuangzi chooses a butterfly as a metaphor for transformation, a sighted creature whose inherent nature contains, and symbolizes, the potential for transformation from a less valued state to a more valued state. If transformation is not to be valued; if, according to a recent article by Jung Lee, 'there is no implication that it is either possible or desirable for the living to awake from their dream', why not tell a story of a mole awakening from a dream? This would (...)
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  40.  31
    The Sage Handbook of Complexity and Management.Peter Allen, Steve Maguire & Bill McKelvey (eds.) - 2011 - Sage Publications.
    The SAGE Handbook of Complexity and Management will be the first substantive scholarly work to provide a map of the state of art research in the growing field ...
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  41.  2
    The Phenomenology of Spirit and the Daoist Sage.Paul J. D’Ambrosio - forthcoming - Comparative and Continental Philosophy:1-16.
    In the Phenomenology of Spirit Hegel describes a mode of consciousness that is analogous to that of the sage in the Zhuangzi. He labels this “Evil Consciousness.” One of the more important phases of Spirit that leads up to this stage also resonates similarities, namely the “pure I” which Hegel modeled on Diderot’s Rameau’s Nephew. In what follows we will first look at the “pure I” before moving to the evil consciousness and making a comparison with the Daoist (...). By contrasting these depictions, we will be better able to understand the intricacies of the sage and Hegel’s Spirit. (shrink)
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  42.  10
    African Sage Philosophy and Socrates.Gail M. Presbey - 2002 - International Philosophical Quarterly 42 (2):177-192.
    The paper explores the methodology and goals of H. Odera Oruka’s sage philosophy project. Oruka interviewed wise persons who were mostly illiterate and from the rural areas of Kenya to show that a long tradition of critical thinking and philosophizing exists in Africa, even if there is no written record. His descriptions of the role of the academic philosopher turned interviewer varied, emphasizing their refraining from imposition of their own views (the social science model), their adding their own ideas (...)
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  43. Learning to Be a Sage: Selections From the Conversations of Master Chu, Arranged Topically.Daniel K. Gardner (ed.) - 1990 - University of California Press.
    Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...)
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  44.  23
    “After-Sage” Life Pursuits: The Ethical Meaning of Feng Youlan's Xin Shixun.Lai Chen - 2007 - Frontiers of Philosophy in China 2 (3):363-378.
    Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused on nonmoral life lessons and how to virtuously pursue success. It advanced an interpretation of traditional virtues as life lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals (...)
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  45.  32
    Secularism and Rationality in Odera Oruka's Sage Philosophy Project.Gail M. Presbey - 2008 - Proceedings of the Xxii World Congress of Philosophy 28:121-128.
    Prof. H. Odera Oruka started the sage philosophy project, in which he interviewed wise elders in Kenyan rural areas to show that Africans could philosophize. He intended to create a “national culture” by drawing upon sages from different ethnic groups and he downplayed religious differences, as did Kwame Nkrumah, who had a similar goal of building “national culture” in Ghana. Both projects were secular insofar as they preferred to emphasize rationality and downplay religious belief or “superstition” as backward and (...)
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  46.  10
    Spartan Philosophy and Sage Wisdom in Plato's Protagoras.Christopher Moore - 2016 - Epoché: A Journal for the History of Philosophy 20 (2):281-305.
    This paper argues that Socrates’s baffling digression on Spartan philosophy, just before he interprets Simonides’s ode, gives a key to the whole of Plato’s Protagoras. It undermines simple distinctions between competition and cooperation in philosophy, and thus in the discussions throughout the dialogue. It also prepares for Socrates’s interpretation of Simonides’s ode as a questionable critique of Pittacus’s sage wisdom “Hard it is to be good.” This critique stands as a figure for the dialogue’s contrast between Protagoras’s and Socrates’s (...)
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  47.  20
    Complexity and Management: Introducing the SAGE Handbook.Steve Maguire, Peter Allen & Bill McKelvey - 2011 - In Peter Allen, Steve Maguire & Bill McKelvey (eds.), The Sage Handbook of Complexity and Management. Sage Publications. pp. 1--26.
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  48.  30
    Hermann Hesse and the Daodejing on the Wu 無 and You 有 of Sage-Leaders.Dan Heilbrunn - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):79-93.
    Hermann Hesse (1877–1962), the poet, novelist, man of letters, and painter, created characters who, like the Daoist sages, had many paradoxical characteristics. Some of Hesse’s characters manage their paradoxical natures well and, like the balanced sages, are able to be simultaneously changing yet stable, full of life but also empty, in unison with nature and the social world. Centered between interchanging extremes, these balanced individuals are carefree yet self-controlled, efficacious in their work yet seemingly inactive, and successful in sustaining leadership (...)
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  49.  20
    Understanding the Sources of the Sino-Islamic Intellectual Tradition: A Review Essay on the Sage Learning of Liu Zhi: Islamic Thought in Confucian Terms, by Sachiko Murata, William C. Chittick, and Tu Weiming, and Recent Chinese Literary Treasuries.Kristian Petersen - 2011 - Philosophy East and West 61 (3):546-559.
    An oft-quoted Hadith purports that it is incumbent upon every Muslim to seek knowledge, even if it is to be found as far away as China.1 However, the plethora of knowledge that was discovered there generally has yet to be unraveled by Western academics. If the intellectual tradition of Chinese Muslims may appear to be of minor consequence to the larger field of Islamic studies, this is in part because of our failure to assess their influence. The abundant resources for (...)
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  50.  4
    Review Articles: Advertising and Consumption: Advertising and Social Change by Ronald Berman, Beverley Hills and London: Sage, , 1981, Pp 159, 11.95 and 5.50 The Hidden Persuaders by Vance Packard, Harmondsworth: Penguin, 1981 Pp 248, 1.75 Conspicuous Consumption by Roger S Mason, Farnbrough: Gower, 1981, Pp X + 156, 9.50 Channels of Desire by Stuart Ewen and Elizabeth Ewen, New York and London: McGraw-Hill, 1982, Pp Viii + 312, $7.95. [REVIEW]S. Laing - 1983 - Theory, Culture and Society 1 (3):142-149.
    Advertising and Consumption: Advertising and Social Change by Ronald Berman, Beverley Hills and London: Sage, , 1981, pp 159, £11.95 and £5.50 The Hidden Persuaders by Vance Packard, Harmondsworth: Penguin, 1981 pp 248, £1.75 Conspicuous Consumption by Roger S Mason, Farnbrough: Gower, 1981, pp x + 156, £9.50 Channels of Desire by Stuart Ewen and Elizabeth Ewen, New York and London: McGraw-Hill, 1982, pp viii + 312, $7.95.
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