Results for 'William C. McCoy'

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  1. Creating an Interdisciplinary Business Ethics Program.Elizabeth Towell, Kathleen L. McFadden, William C. McCoy & Amy Buhrow - 2012 - Journal of Academic Ethics 10 (2):93-112.
    Driven by recent accreditation mandates, a changing legal environment, and multiple high-visibility corporate ethics scandals, many business schools are responding to the growing movement within higher education to integrate ethics into the curricula. The literature suggests that the amount of attention given to ethics varies widely among institutions, and has not been coherently developed. Moreover, institutions have struggled to tie related projects and instruction to the overall concept of assurance of student learning. The purpose of this paper is to provide (...)
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    Beyond the Letter of His Master’s Thought : C.N.R. McCoy on Medieval Political Theory.William Haggerty - 2008 - Laval Théologique et Philosophique 64:467-483.
    Publié en 1962, le livre de Charles N.R. McCoy, intitulé The Structure of Political Thought, demeure un travail important, encore qu’oublié, sur l’histoire de la philosophie politique. Bien que l’ouvrage ait reçu de bonnes appréciations, il n’existe pas encore d’examen critique de son traitement de la théorie politique médiévale. Dans le présent article, j’explore la structure de son argument dans les deux chapitres sur la pensée médiévale, en montrant comment McCoy centre sa discussion sur une investigation des différentes (...)
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  3.  21
    Beyond the Letter of His Master’s Thought : C.N.R. McCoy on Medieval Political Theory.William P. Haggerty - 2008 - Laval Théologique et Philosophique 64 (2):467-483.
    Publié en 1962, le livre de Charles N.R. McCoy, intitulé The Structure of Political Thought, demeure un travail important, encore qu’oublié, sur l’histoire de la philosophie politique. Bien que l’ouvrage ait reçu de bonnes appréciations, il n’existe pas encore d’examen critique de son traitement de la théorie politique médiévale. Dans le présent article, j’explore la structure de son argument dans les deux chapitres sur la pensée médiévale, en montrant comment McCoy centre sa discussion sur une investigation des différentes (...)
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  4. William C. Wimsatt.C. William - 1976 - In G. Gordon, Grover Maxwell & I. Savodnik (eds.), Consciousness and the Brain: A Scientific and Philosophical Inquiry. Plenum. pp. 205.
     
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  5. William C. Gay -- Philosophy and the Nuclear Debate.William C. Gay - 1984 - Philosophy and Social Criticism 10 (3-4):1-8.
  6.  2
    A Philosophical Life: The Collected Essays of William C. Gentry.William C. Gentry - 2008 - Upa.
    William C. Gentry was both an academic philosopher, perfectly willing to engage in the philosophical 'conversations' of the written word and, more importantly, a true philosopher, in the Platonic and Socratic style. Engaging with those around him in discourse, in live conversations, which are the vehicle of actual philosophical inquiry and discovery. These essays are the product of those conversations. Gentry's thoughts consisted of investigations into the deepest and most profound questions of human nature, ethics, and knowledge. This volume (...)
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  7.  27
    Kierkegaard on the Transformation of the Individual in Conversion: WILLIAM C.DAVIS.William C. Davis - 1992 - Religious Studies 28 (2):145-163.
    From at least the time of the writing of The Philosophical Fragments , Søren Kierkegaard's work takes a special interest in both the transition from unbelief to faith and the character of the life of true faith. Trained in Lutheran dogma and convinced of the radical nature of human freedom, his work on this subject demonstrates a profound concern for and grasp of Lutheran orthodoxy, as well as a remarkable degree of subtlety. After all, it is no simple task to (...)
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  8.  38
    Mysticism Versus Philosophy in Earlier Islamic History: The Al–Tūsi, Al–Qūnawi Correspondence: WILLIAM C. CHITTICK.William C. Chittick - 1981 - Religious Studies 17 (1):87-104.
    To say ‘mysticism versus philosophy’ in the context of Islamic civilization means something far different from what it has come to signify in the West, where many philosophers have looked upon mysticism as the abandonment of any attempt to reconcile religious data with intelligent thought. Certainly the Muslim mystics and philosophers sometimes display a certain mutual opposition and antagonism, but never does their relationship even approach incompatibility.
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  9. Islamic Thought and the Art of Translation: Texts and Studies in Honor of William C. Chittick and Sachiko Murata.Mohammed Rustom, William C. Chittick & Sachiko Murata (eds.) - 2022 - Boston: Brill.
    Islamic Thought and the Art of Translation honors two of the most beloved and productive scholars in the field of Islamic Studies, Professors William Chittick and Sachiko Murata. For the past five decades, and in over 40 books (monographs, editions, translations, edited volumes) and more than 300 articles, Professors Chittick and Murata have presented us with philologically astute and analytically sound expositions of the pre-modern Islamic intellectual tradition, particularly in the areas of Sufism and philosophy. They have done so (...)
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  10. WILLIAMS, C. J. F. "What is Truth"? [REVIEW]C. Mcginn - 1977 - Mind 86:630.
     
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  11.  63
    A Programme for Christology: C. J. F. WILLIAMS.C. J. F. Williams - 1968 - Religious Studies 3 (2):513-524.
    Christology seems to fall fairly clearly into two divisions. The first is concerned with the truth of the two propositions: ‘Christ is God’ and ‘Christ is a man’. The second is concerned with the mutual compatibility of these propositions. The first part of Christology tends to confine itself to what is sometimes called ‘positive theology’: that is to say, it is largely given over to examining the Jons revelationis —let us not prejudge currently burning issues by asking what this is—to (...)
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  12.  26
    Celtic Religion1: C. G. WILLIAMS.C. G. Williams - 1969 - Religious Studies 4 (2):283-286.
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  13.  71
    Aristotle and Corruptibility: C. J. F. WILLIAMS.C. J. F. Williams - 1965 - Religious Studies 1 (1):95-107.
    In a discussion-note in Mind, Father P. M. Farrell, O.P., gave an account, in what he admitted to be an embarrassingly brief compass, of the Thomist doctrine concerning evil. There is one sentence in this discussion which at first glance appears paradoxical. Father Farrell has been arguing that a universe containing ‘corruptible good’ as well as incorruptible is better than one containing ‘incorruptible good’ only. He continues: ‘If, however, they are to manifest this corruptible good, they must be corruptible and (...)
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  14.  28
    Deconstructing Zen: Apples and Oranges, Strings and Branes, and the Buddha's Belly.William C. Dell - 2010 - Millennial Mind.
    William C. Dell teaches us to move our imaginations beyond the bounds of ordinary space time into the realm of eternal Zen consciousness, of the endless process of Zen deconstructing.
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    Imaginal Worlds: Ibn Al-Al-ʿArabī and the Problem of Religious DiversityImaginal Worlds: Ibn Al-Al-Arabi and the Problem of Religious Diversity.Leonard Lewisohn & William C. Chittick - 1998 - Journal of the American Oriental Society 118 (2):293.
  16. The Game of Philosophy.William C. Soderberg - 2000 - University Press of America.
    Various philosophers have used the image of a game as a metaphor to better interpret and deal with the world. In The Game of Philosophy, William C. Soderberg introduces the reader to the search for fairness in this game; a search that has been one of the main goals of moral and political philosophy. Soderberg examines the debate over the definition of a "fair social game" from various traditions and perspectives such as European, Anglo-American, African-American, multi-cultural, and feminist. The (...)
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  17.  9
    Invitation to Dogmatic Theology: A Canonical Approach – By Paul C. McGlasson.William C. Placher - 2007 - Modern Theology 23 (3):474-477.
  18. Ricoeur on Time and Narrative: An Introduction to Temps Et Récit.William C. Dowling - 2011 - University of Notre Dame Press.
    “The object of this book,” writes William C. Dowling in his preface, “is to make the key concepts of Paul Ricoeur’s _Time and Narrative_ available to readers who might have felt bewildered by the twists and turns of its argument.” The sources of puzzlement are, he notes, many. For some, it is Ricoeur’s famously indirect style of presentation, in which the polarities of argument and exegesis seem so often and so suddenly to have reversed themselves. For others, it is (...)
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  19. William C. Starr and Richard C. Taylor, Eds., Moral Philosophy: Historical and Contemporary Essays Reviewed By.Elmar J. Kremer - 1990 - Philosophy in Review 10 (5):207-209.
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  20. Fire in the Cosmological Speculation of Heracleitos.William C. Kirk - 1941 - Philosophical Review 50:650.
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  21. The Reform Agenda and Science Education: Hegemonic Control Vs. Counterhegemony.William C. Kyle - 1991 - Science Education 75 (4):403-411.
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  22. The Role of Research in Science Teaching: An NSTA Theme Paper.William C. Kyle, Marcia C. Linn, Betty L. Bitner, Carole P. Mitchener & Bruce Perry - 1991 - Science Education 75 (4):413-418.
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  23. Bush's National Security Strategy: A Critique of United States.William C. Gay - unknown
    Many individuals domestically and internationally who strive for peace and justice are concerned about the new National Security Strategy issued by the George W. Bush Administration in September 2002. 1 William Galston, for example, writes in a recent issue of Philosophy and Public Policy Quarterly: A global strategy based on the new Bush doctrine of preemption means the end of the system of international institutions, laws and norms that we have worked to build for more than a half a (...)
     
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  24. Leibniz's Best World Claim Restructured.William C. Lane - 2010 - American Philosophical Quarterly 47 (1):57-84.
    Leibniz claimed that the universe, if God-created, would be physically and morally optimal in this conjoint sense: Of all possible worlds, it would be richest in phenomena, but its richness would arise from the simplest physical laws and conditions. This claim raises two difficult questions. First, why would this “richest/simplest” world be morally optimal? Second, what is the optimal balance between these competing criteria? The latter question is especially hard to answer in the context of a multiverse or multi-domain universe. (...)
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  25.  43
    Consciousness and Universal Axiology.William C. Lane - manuscript
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  26.  7
    Is Pandeism Possible?William C. Lane - 2019 - In Knujon Mapson & Amy Perry (eds.), Pandeism: An Anthology of the Creative Mind. John Hunt. pp. 41-81.
    Pandeism claims that God became the Universe at a moment called the Becoming. For it to be possible, the Universe and God cannot be so irreconcilably different that the Becoming would require a miraculous transformation. In four ways especially they must be similar. First, since God is One the Universe must be One; it must be a unified reality. Second, God and the Universe cannot be irreconcilably different in substance as would be the case if God were spirit and the (...)
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  27. Using Active Learning to Improve Technical Text Comprehension and Increase Student Participation.William C. Lasher - 2004 - Ethos: Journal of the Society for Psychological Anthropology 9.
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  28. The Best of Possible Worlds: A Testable Claim of Choice.William C. Lane - 2006 - Theology and Science 4 (3):261-278.
    Leibniz said that the universe, if God-created, would exist at a unique, conjoint, physical maximum: Of all possible worlds, it would be richest in phenomena, but its richness would arise from the simplest physical laws and initial conditions. Using concepts of ‘‘variety’’ and algorithmic informational complexity, Leibniz’ claim can be reframed as a testable theory. This theory predicts that the laws and conditions of the actual universe should be simpler, and the universe richer in phenomena, than the presence of observers (...)
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  29.  44
    Review of William C. Wimsatt, Re-Engineering Philosophy for Limited Beings: Piecewise Approximations to Reality[REVIEW]Robert C. Richardson - 2007 - Notre Dame Philosophical Reviews 2007 (12).
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  30. The Reality of Linguistic Violence Against Women.William C. Gay - unknown
    Hannah Arendt says that "violence is nothing more than the most flagrant manifestation of power."[1] Given this definition, one might expect that violence takes many forms. Numerous writers have, in fact, applied violence to more than direct bodily harm. Within philosophy, Newton Garver, for example, has developed a typology of violence that includes overt and covert forms, as well as personal..
     
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  31. The Practice of Linguistic Nonviolence.William C. Gay - unknown
    Does language do violence, and, if so, can linguistic violence be overcome? Language can do violence if violence does not require the exercise of physical force, and linguistic violence can be overcome if its use can be avoided. Some forms of violence do not use physical force, and various means are available for avoiding linguistic violence. Hence, although linguistic violence can and does occur, it also can be overcome. Much of my recent work has focused on how language, which does (...)
     
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  32. The New Reign of Terror: The Politics of Defining Weapons of Mass Destruction and Terrorism.William C. Gay - unknown
    “It was the best of times. It was the worst of times.” So begins Charles Dickens’ A Tale of Two Cities. While he was writing about London and Paris during the turbulent times associated with the rise of the British Industrial Revolution and the French Political Revolution, these lines express the current sentiments of many Americans. Before 11 September 2001, many people thought we were living in the best of times. Baby boomers were relishing in the prospects that through inheritance (...)
     
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  33. Ricoeur on Metaphor and Ideology.William C. Gay - unknown
    arguments concerning whether such changes are creative. [2] Less frequently addressed are questions about how to assess the perceptual implications of these linguistic innovations. [3] Using insights of Ricoeur and, to a lesser extent, M. Merleau Ponty and V. N. Volosinov, I will provide a model for evaluating a certain class of linguistic innovations, namely, new uses of language which rely upon distortion of typical perceptual associations. (Excluded from such new linguistic uses are, for example, analogical innovations, as presented by (...)
     
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  34. Gregory J. Walters, Karl Jaspers and the Role of'Conversion'in the Nuclear Age Reviewed By.William C. Gay - 1989 - Philosophy in Review 9 (2):81-83.
     
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  35.  5
    Democracy and the Quest for Justice: Russian and American Perspectives.William C. Gay & Tatiana Alekseeva (eds.) - 2004 - Rodopi.
    This book examines the changes and challenges to democracy particularly in contemporary Russia. In the first section, Russian and American philosophers scrutinize the virtues and vices facing a country changing to a democratic government. The book, secondly, explores the challenges facing a democratic Russia. Lastly, the book considers carefully issues of social justice arising from the relationship between democracy and the current economic climate of globalization. CONTEMPORARY RUSSIAN PHILOSOPHY explores a variety of perspectives in and on philosophy as it is (...)
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  36. Conversations with Russian Philosophers: The Importance of Dialogue in Political Philosophy.William C. Gay - 2001 - In Laura Duhan Kaplan (ed.), Philosophy and Everyday Life. Seven Bridges Press. pp. 75.
     
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  37.  28
    Making a Meaningful Life: Rereading Beauvoir.William C. Pamerleau - 1999 - Philosophy in the Contemporary World 6 (3/4):79-83.
    In this paper. I will explain the key elements of freedom in Beauvoir’s work, and I will show that they acknowledge a process of development and the effects of socialization. This account of freedom, I will argue, makes her view more attractive than the views of other existentialists, which many find to be too rooted in a subject-centered philosophy. However, to make Beauvoir’s views on freedom more consistent with contemporary philosophy, I suggest we read them as offering us a goal (...)
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  38.  8
    David Hume and the Logical Positivists : An Examination of the Relation of Hume's Philosophy to the Philosophy of Logical Analysis.William C. Pettijohn - unknown
  39. On Aristotle. On Coming-to-Be and Penshing 1.1 — 5. Philoponus, C. Williams & Sylvia Berryman - 2001 - Tijdschrift Voor Filosofie 63 (1):169-170.
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  40.  12
    Existentialist Cinema.William C. Pamerleau - 2009 - Palgrave-Macmillan.
    An exploration of the relationship between cinema and existentialism, in terms of their mutual ability to describe the human condition, this book combines analyses of topics in the philosophy of film with an exploration of specific existentialist themes expressed in the films of Fellini, Bergman and Woody Allen, among others.
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  41. Jaroslav Pelikan: "Reformation of Church and Dogma". [REVIEW]William C. Placher - 1985 - The Thomist 49 (4):649.
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  42.  11
    J. Harry Cotton 1898 - 1982.William C. Placher - 1983 - Proceedings and Addresses of the American Philosophical Association 56 (3):403 -.
  43. Narratives of a Vulnerable God: Christ, Theology, and Scripture.William C. Placher - 1994
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  44. Revisionist and Postliberal Theologies and the Public Character of Theology.William C. Placher - 1985 - The Thomist 49 (3):392-416.
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  45. A History of Christian Thought.William C. Placher - 1983
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  46. The Triune God: An Essay In Postliberal Theology.William C. Placher - 2007
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  47. Belonging to God: A Commentary on A Brief Statement of Faith.William C. Placher & David Willis-Watkins - 1992
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  48.  13
    Horrendous Evils and the Goodness of God.William C. Placher - 2001 - Revista Portuguesa de Filosofia 57 (4):881 - 886.
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  49. Mark.William C. Placher & Justo L. González - 2010
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  50. WILLIAMS, C. J. F. "Truth". [REVIEW]T. R. Baldwin - 1976 - Philosophy 51:482.
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