Search results for 'Vern Baxter' (try it on Scholar)

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  1.  19
    Vern Baxter & A. V. Margavio (2000). Honor, Status, and Aggression in Economic Exchange. Sociological Theory 18 (3):399-416.
    The concept of honor links reputation and self-esteem with interaction in social groups and provides a promising way to approach questions about the release of aggression in economic exchange. While the internalization of conventional honor codes offers the hope of peaceful, if not just, exchange, competing codes of honor coexist within various aspects of the self and among members of various status groups. When a person's sense of individual or group honor is repeatedly violated in economic interaction, the reaction may (...)
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  2.  18
    Vern Baxter & A. V. Margavio (2011). Honor, Self and Social Reproduction. Journal for the Theory of Social Behaviour 41 (2):121-142.
    Honor is a difficult field of inquiry that deserves systematic attention from social scientists. Honor is an internalized concern for recognition and approval that links reputation with conduct and helps sustain existing patterns of social selection and evaluation. The paper argues that scholars are remiss that consider the field of honor obsolete or a residual category left over from the transition to modern forms of social organization. A modern conception of honor is identified in the relationship of a reflexive self (...)
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  3.  53
    Donald L. M. Baxter (2009). Précis of Hume's Difficulty: Time and Identity in the Treatise. Philosophical Studies 146 (3):407 - 411.
    Donald L. M. Baxter\textquoteright{}s meticulous attention to textual detail yields a highly original interpretation of some of the most neglected or maligned parts of Hume\textquoteright{}s Treatise. The book will be useful to those interested in the metaphysics of identity and time, and the epistemology of metaphysics, and will be indispensable to Hume scholars, who have lacked an in-depth treatment of these crucial and intricate issues.
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  4.  36
    Donald L. M. Baxter (2007). Hume's Difficulty: Time and Identity in the Treatise. Routledge.
    In this volume--the first, focused study of Hume on time and identity--Baxter focuses on Hume’s treatment of the concept of numerical identity, which is central to Hume's famous discussions of the external world and personal identity. Hume raises a long unappreciated, and still unresolved, difficulty with the concept of identity: how to represent something as "a medium betwixt unity and number." Superficial resemblance to Frege’s famous puzzle has kept the difficulty in the shadows. Hume’s way of addressing it makes (...)
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  5.  51
    Donald L. M. Baxter (2009). Replies to Perry, Falkenstein, and Garrett. [REVIEW] Philosophical Studies 146 (3):445 - 455.
    Pace Perry, wondering whether perceived things are identical is thinking about them, for Hume, with no thought of perceptions of them. Hume is not a proto-Fregean; Hume's Difficulty is not a version of Frege's Puzzle. Pace Falkenstein, wondering about an identity is not wondering whether clearly distinct things--stages, surfaces, names--are connected in some way. Pace Garrett, wondering about the identity of an observed object is wondering whether it is really one or two things, not whether there is one F or (...)
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  6. Donald L. M. Baxter (1988). Identity in the Loose and Popular Sense. Mind 97 (388):575-582.
    This essay interprets Butler’s distinction between identity in the loose and popular sense and in the strict and philosophical sense. Suppose there are different standards for counting the same things. Then what are two distinct things counting strictly may be one and the same thing counting loosely. Within a given standard identity is one-one. But across standards it is many-one. An alternative interpretation using the parts-whole relation fails, because that relation should be understood as many-one identity. Another alternative making identity (...)
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  7. Donald L. M. Baxter (1988). Many-One Identity. Philosophical Papers 17 (3):193-216.
    Two things become one thing, something having parts, and something becoming something else, are cases of many things being identical with one thing. This apparent contradiction introduces others concerning transitivity of identity, discernibility of identicals, existence, and vague existence. I resolve the contradictions with a theory that identity, number, and existence are relative to standards for counting. What are many on some standard are one and the same on another. The theory gives an account of the discernibility of identicals using (...)
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  8. President Stephen Crook, John Germov, Sharyn Roach Anleu, Secretary Janeen Baxter & Zlatko Skrbis (forthcoming). Media Release: TASA Response. Nexus.
     
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  9.  23
    A. J. Cotnoir & Donald L. M. Baxter (eds.) (2014). Composition as Identity. Oxford University Press UK.
    Composition is the relation between a whole and its parts--the parts are said to compose the whole; the whole is composed of the parts. But is a whole anything distinct from its parts taken collectively? It is often said that 'a whole is nothing over and above its parts'; but what might we mean by that? Could it be that a whole just is its parts?This collection of essays is the first of its kind to focus on the relationship between (...)
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  10. Donald L. M. Baxter (2001). Instantiation as Partial Identity. Australasian Journal of Philosophy 79 (4):449 – 464.
    Construing the instantiation of a universal by a particular in terms of my theory of aspects resolves the basic mystery of this "non-relational tie", and gives theoretical unity to the four characteristics of instantiation discerned by Armstrong. Taking aspects as distinct in a way akin to Scotus's formal distinction, I suggest that instantiation is the sharing of an aspect by a universal and a particular--a kind of partial identity. This approach allows me to address Plato's multiple location and One over (...)
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  11. Eugene M. Caruso, Kathleen D. Vohs, Brittani Baxter & Adam Waytz (2013). Mere Exposure to Money Increases Endorsement of Free-Market Systems and Social Inequality. Journal of Experimental Psychology: General 142 (2):301.
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  12.  32
    Gerald D. Baxter & Charles A. Rarick (1987). Education for the Moral Development of Managers: Kohlberg's Stages of Moral Development and Integrative Education. [REVIEW] Journal of Business Ethics 6 (3):243 - 248.
    Recent management behavior such as the PINTO gasoline tank decision has received a great deal of notoriety. In fact, repugnant examples of management amorality and immorality abound. One is forced to ask a number of questions. Does such behavior reflect a lack of a proper education in moral behavior? Can education result in moral behavior? If so, what kind of education might that be? Answers to these questions might point a way out of the moral shadows giant corporations have cast (...)
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  13.  19
    Hugh Baxter (2011). Habermas: The Discourse Theory of Law and Democracy. Stanford Law Books.
    Basic concepts in Habermas's theory of communicative action -- Habermas's "reconstruction" of modern law -- Discourse theory and the theory and practice of adjudication -- System, lifeworld, and Habermas's "communication theory of society" -- After between facts and norms : religion in the public square, multiculturalism, and the "postnational constellation".
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  14.  83
    Donald L. M. Baxter (1999). The Discernibility of Identicals. Journal of Philosophical Research 24:37-55.
    I argue via examples that there are cases in which things that are not two distinct things qualitatively differ without contradiction. In other words, there are cases in which something differs from itself. Standard responses to such cases are to divide the thing into distinct parts, or to conceive of the thing under different descriptions, or to appeal to different times, or to deny that the property had is the property lacked. I show these responses to be unsatisfactory. I then (...)
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  15. William F. Baxter (2009). People or Penguins : The Case for Optimal Pollution. In Steven M. Cahn (ed.), Exploring Ethics: An Introductory Anthology. Oxford University Press.
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  16.  45
    Donald L. M. Baxter (2011). Hume, Distinctions of Reason, and Differential Resemblance. Philosophy and Phenomenological Research 82 (1):156-182.
    Hume discusses the distinction of reason to explain how we distinguish things inseparable, and so identical, e.g., the color and figure of a white globe. He says we note the respect in which the globe is similar to a white cube and dissimilar to a black sphere, and the respect in which it is dissimilar to the first and similar to the second. Unfortunately, Hume takes these differing respects of resemblance to be identical with the white globe itself. Contradiction results, (...)
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  17.  55
    Donald L. M. Baxter (2013). Instantiation as Partial Identity: Replies to Critics. [REVIEW] Axiomathes 23 (2):291-299.
    One of the advantages of my account in the essay “Instantiation as Partial Identity” was capturing the contingency of instantiation—something David Armstrong gave up in his experiment with a similar view. What made the contingency possible for me was my own non-standard account of identity, complete with the apparatus of counts and aspects. The need remains to lift some obscurity from the account in order to display its virtues to greater advantage. To that end, I propose to respond to those (...)
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  18. Donald L. M. Baxter (1989). Identity Through Time and the Discernibility of Identicals. Analysis 49 (3):125 - 131.
    Ordinary usage gives a way to think of identity through time: the Pittsburgh of 1946 was the same city as the Pittsburgh of today is--namely Pittsburgh. Problem: The Pittsburgh of 1946 does not exist; Pittsburgh still does. How can they have been identical? I reject the temporal parts view on which they were not but we may speak as though they were. Rather I argue that claiming their identity is not contradictory. I interpret ‘the Pittsburgh of 1946’ as ‘Pittsburgh as (...)
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  19. Brian Baxter (2000). Ecologism: An Introduction. Georgetown University Press.
  20.  38
    Edward Baxter (1943). Truth and Fallacy in Educational Theory. Thought: A Journal of Philosophy 18 (1):143-144.
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  21. Spencer Abraham, Ray Anderson, Nik Ansell, St Thomas Aquinas, St Francis of Assisi, William Baxter, Philip J. Bentley, Joachim Blatter, Murray Bookchin, Maya Brennan, Majora Carter, Carl Cohen, Deane Curtin, Herman Daly, David DeGrazia, Bill Devall, Calvin DeWitt, David Ehrenfeld, Paul, Anne Ehrlich, Robert Elliot, Stuart Ewen, Nuria Fernandez, Stephen Gardiner, Ramachandra Guha, Garrett Hardin, Eugene Hargrove, John Hasse, Po-Keung Ip, Ralf Isenmann, Kauser Jahan, Marianne B. Karsh, Andrew Kernohan, Marti Kheel, Kenneth Kraft, Aldo Leopold, Miriam MacGillis, Juan Martinez-Alier, Ed McGaa, Katie McShane, Roberto Mechoso, Arne Naess, Seyyed Hossein Nasr, Michael Nelson, Bryan Norton, Philip Nyhus, John O'Neil, Stephen Pacala, Ernest Partridge, Erv Peterson, Tom Regan, Holmes Rolston Iii, Lily-Marlene Russow, Mark Sagoff, Kristin Schrader-Frechette, Erroll Schweizer, George Sessions, Vandana Shiva, Peter Singer, Stephen Socolow, Paul Steidlmeier, Richard Sylvan, Bron Taylor & Paul Taylor (2009). Earthcare: An Anthology in Environmental Ethics. Rowman & Littlefield Publishers.
    Earthcare: Readings and Cases in Environmental Ethics presents a diverse collection of writings from a variety of authors on environmental ethics, environmental science, and the environmental movement overall. Exploring a broad range of world views, religions and philosophies, David W. Clowney and Patricia Mosto bring together insightful thoughts on the ethical issues arising in various areas of environmental concern.
     
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  22.  33
    Edward Baxter (1941). The New Prometheus. Thought: A Journal of Philosophy 16 (3):530-532.
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  23. Donald L. M. Baxter (2009). Hume's Theory of Space and Time in its Sceptical Context. In David Fate Norton & Jacqueline Anne Taylor (eds.), The Cambridge Companion to Hume. Cambridge University Press.
    Hume's Treatise arguments concerning space, time, and geometry, especially ones involving his denial of infinite divisibility; have suffered harsh criticism. I show that in the section "Of the ideas of space and time," Hume gives important characterizations of his skeptical approach, in some respects Pyrrhonian, that will be developed in the rest of the Treatise. When that approach is better understood, the force of Hume's arguments can be appreciated, and the influential criticisms of them can be seen to miss the (...)
     
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  24.  30
    Michael Baxter (2008). A Familiar Pilgrimage in Remarkable Detail. The Chesterton Review 34 (3-4):755-764.
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  25.  20
    Donald L. M. Baxter (2001). Hume on Steadfast Objects and Time. Hume Studies 27 (1):129-148.
    Hume argues that there are steadfast objects - objects not themselves successions at all, yet which co-exist with successions. Given Hume's account of moments as abstractions from temporal simples, there being steadfast objects entails there being single moments that co-exist with successions of moments. Thus time is more like a wall of variously sized bricks than like a line. I formalize the assumptions behind this surprising view, in order to make sense of it and in order to show that it (...)
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  26.  28
    Donald L. M. Baxter (1994). Corporeal Substances and True Unities. The Leibniz Review 4 (2):9-10.
    In seiner Korrespondenz mit Arnauld behauptet Leibniz, daß jede körperliche Substanz eine substantielle Form hat. Zur Erhärtung dieser These vertritt er die Ansicht, daß eine körperliche Substanz, um wirklich zu sein, eins und unteilbar sein muß, also eine echte Einheit. Ich werde zeigen, daß diese Behauptung die verführerische Deutung der körperlichen Substanzen als zusammengesetzte Einheiten ausschließt. Vielmehr führt sie zu der Interpretation, daß jede körperliche Substanz eine einzelne Monade ist. Die Argumentation lautet dann kurz: Alles Teilbare besteht aus Teilen, also (...)
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  27.  5
    Susan K. Baxter & Shelagh M. Brumfitt (2008). Once a Week is Not Enough: Evaluating Current Measures of Teamworking in Stroke. Journal of Evaluation in Clinical Practice 14 (2):241-247.
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  28.  24
    James Allan, Robert F. Anderson, Shane Andre, Pall S. Ardal, R. F. Atkinson, Luigi Bagolini, Annette Baier, Stephen Barker, Marcia Baron & Donald L. M. Baxter (1993). An Index of Hume Studies: 1975-1993. Hume Studies 19 (2):327-364.
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  29.  14
    R. J. Baxter (1972). On Unlimited Register Machines. Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 18 (7):97-102.
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  30.  2
    Brian Baxter (2006). Political Liberalism, the Non-Human Biotic and the Abiotic: A Response to Simon Hailwood. Analyse & Kritik 28 (2):190-205.
    S. Hailwood argues that if political liberals, in the Rawlsian sense, refuse to grant non-human nature anything other than instrumental value, then they may properly be characterised as human chauvinists, but not as inconsistent political liberals. He also argues that political liberals who do grant non-instrumental value to the non-human are thereby committed to a form of moral valuation of the abiotic. However, an analysis of what is involved in regarding non-human biota as possessing instrumental value reveals that humans must (...)
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  31.  25
    Hugh Baxter (1987). System and Life-World in Habermas'stheory of Communicative Action. Theory and Society 16 (1):39-86.
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  32.  8
    Donald Lm Baxter (2006). Identity, Continued Existence, and the External World. In Saul Traiger (ed.), The Blackwell Guide to Hume's Treatise. Blackwell.
  33.  33
    Donald Ainslie, Julia Annas, Margaret Atherton, Neera Badhwar, Donald Lm Baxter, Martin Bell, Lorraine Besser-Jones, Richard Bett, Simon Blackburn & M. A. Box (2005). Hume Studies Referees, 2004–2005. Hume Studies 31 (2):385-387.
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  34.  58
    Donald L. M. Baxter (2005). Altruism, Grief, and Identity. Philosophy and Phenomenological Research 70 (2):371 - 383.
    The divide between oneself and others has made altruism seem irrational to some thinkers, as Sidgwick points out. I use characterizations of grief, especially by St. Augustine, to question the divide, and use a composition-as-identity metaphysics of parts and wholes to make literal sense of those characterizations.
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  35. Donald L. M. Baxter, Assent in Sextus and Hume.
  36.  41
    Donald L. M. Baxter (1997). Abstraction, Inseparability, and Identity. Philosophy and Phenomenological Research 57 (2):307-330.
    Berkeley and Hume object to Locke's account of abstraction. Abstraction is separating in the mind what cannot be separated in reality. Their objection is that if a is inseparable in reality from b, then the idea of a is inseparable from the idea of b. The former inseparability is the reason for the latter. In most interpretations, however, commentators leave the former unexplained in explaining the latter. This article assumes that Berkeley and Hume present a unified front against Locke. Hume (...)
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  37.  17
    Mark G. Baxter (2012). Quieting the Overactive Hippocampus Restores Memory in Aging. Trends in Cognitive Sciences 16 (7):360-361.
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  38.  63
    Donald L. M. Baxter (1991). Berkeley, Perception, and Identity. Philosophy and Phenomenological Research 51 (1):85-98.
    Berkeley says both that one sometimes immediately perceives the same thing by sight and touch, and that one never does. To solve the contradiction I recommend and explain a distinction Berkeley himself makes—between two uses of ‘same’. This solution unifies two seemingly inconsistent parts of Berkeley’s whole project: He argues both that what we see are bits of light and color organized into a language by which God speaks to us about tactile sensations, and yet that we directly see ordinary (...)
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  39.  37
    Donald L. M. Baxter (2014). Hume on Space and Time. In Paul Russell (ed.), The Oxford Handbook of Hume. Oxford University Press USA.
    Understanding Hume’s theory of space and time requires suspending our own. When theorizing, we think of space as one huge array of locations, which external objects might or might not occupy. Time adds another dimension to this vast array. For Hume, in contrast, space is extension in general, where being extended is having parts arranged one right next to the other like the pearls on a necklace. Time is duration in general, where having duration is having parts occurring one aft (...)
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  40.  85
    Donald L. M. Baxter (1989). Free Choice. Australasian Journal of Philosophy 67 (March):12-24.
    There are two inspirations for the theory presented. One is the Kantian idea that a free choice affects a deterministic sequence of events globally rather than just locally. The second is the Leibnizian idea that God chooses for actuality the possible world he deems best. But instead of God choosing, suppose free agents collectively do. Let actuality be an office which deterministic possible worlds are voted in and not of. In this way free choice can change things even if every (...)
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  41.  24
    Kate Abramson, Donald Ainslie, Lilli Alanen, Julia Annas, Margaret Atherton, Carla Bagnoli, Donald Baxter, Martin Bell, Richard Bett & Colin Bird (2006). Hume Studies Referees, 2005-2006. Hume Studies 32 (2):391-393.
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  42.  35
    Donald L. M. Baxter (1987). A Defense of Hume on Identity Through Time. Hume Studies 13 (2):323-342.
    Allegedly hume begs the question when explaining the idea of identity through time. I argue that this accusation rests on the false assumption that all perceptions are momentary and so any lengthy perception is rather a number of perceptions in succession. I conclude that the idea of identity is an uneasy combination of a single lengthy idea and a number of ideas in succession. In this way it is a "medium betwixt unity and number.".
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  43.  25
    Liliane Kshensky Baxter (1992). Explorations in Morality and Nonviolence. The Acorn 7 (2):5-17.
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  44.  48
    Donald L. M. Baxter (2000). A Humean Temporal Logic. The Proceedings of the Twentieth World Congress of Philosophy 2000 (Analytic Philosophy and Logic):209-216.
    Hume argues that the idea of duration is just the idea of the manner in which several things in succession are arrayed. In other words, the idea of duration is the idea of successiveness. He concludes that all and only successions have duration. Hume also argues that there is such a thing as a steadfast object—something which co-exists with many things in succession, but which is not itself a succession. Thus, it seems that Hume has committed himself to a contradiction: (...)
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  45.  30
    Donald L. M. Baxter (1988). Hume on Infinite Divisibility. History of Philosophy Quarterly 5 (2):133-140.
    Hume seems to argue unconvincingly against the infinite divisibility of finite regions of space. I show that his conclusion is entailed by respectable metaphysical principles which he held. One set of principles entails that there are partless (unextended) things. Another set entails that these cannot be ordered so that an infinite number of them compose a finite interval.
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  46.  8
    Brian Baxter (1999). Environmental Ethics – Values or Obligations? A Reply to O'Neill. Environmental Values 8 (1):107 - 112.
    Onora O'Neill recently argued that environmental ethics could and should be reformulated in terms of a search for the obligations held by moral agents towards each other, with respect to the non-human world. The more popular alternative, which seeks to establish the intrinsic value of the non-human, is plagued with various theoretical difficulties attaching to the concept of value. It is here argued that O'Neill's attempt to determine fundamental obligations of moral agents on the basis of a non-universalisability criterion does (...)
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  47.  22
    John Baxter (2007). The Entrance to a World. Renascence 59 (3):159-177.
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  48.  14
    John Baxter (2010). Perilous Stuff. Renascence 62 (2):89-115.
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  49.  40
    Donald L. M. Baxter (1998). Hume's Labyrinth Concerning the Idea of Personal Identity. Hume Studies 24 (2):203-233.
    In the Treatise Hume argues that the self is really many related perceptions, which we represent to ourselves as being one and the same thing. In the Appendix he finds this account inconsistent. Why? The problem arises from Hume's theory that representation requires resemblance. Only a many can represent a many recognized as such, and only a one can represent something as one. So for the many distinct perceptions (recognized as such) to be represented as one and the same, the (...)
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  50.  11
    J. H. Baxter & C. Johnson (1925). Mediaeval Latin. The Classical Review 39 (1-2):46-47.
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