Results for 'William Theobald'

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  1.  8
    An Introduction to the Philosophy of Science.David William Theobald - 1968 - London: Methuen.
  2.  24
    Archbishops Ralph D'Escures, William of Corbeil and Theobald of Bec: Heirs of Anselm and Ancestors of Becket. By Jean Truax. Pp. Xi, 293, Burlington/Farnham, Ashgate, 2012, £19.99. [REVIEW]Patrick Madigan - 2013 - Heythrop Journal 54 (3):469-469.
  3.  11
    Jean Truax, Archbishops Ralph d'Escures, William of Corbeil and Theobald of Bec: Heirs of Anselm and Ancestors of Becket. (The Archbishops of Canterbury Series.) Farnham, UK: Ashgate, 2012. Pp. Xi, 293. $99.95. ISBN: 9780754668367. [REVIEW]Martin Brett - 2013 - Speculum 88 (3):861-863.
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  4.  21
    Paul Theobald & Kathy L. Wood.Paul Theobald - forthcoming - Journal of Thought.
  5. The Writings of William James: A Comprehensive Edition.William James - 1967 - New York: University of Chicago Press.
  6.  11
    William James in Focus: Willing to Believe.William J. Gavin - 2013 - Indiana University Press.
    Distilling the main currents of James's thought, William J. Gavin focuses on "latent" and "manifest" ideas in James to disclose the notion of "will to believe," which courses through his work.
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  7.  50
    Evolving Friendships and Shifting Ethical Dilemmas: Fieldworkers’ Experiences in a Short Term Community Based Study in K Enya.Dorcas M. Kamuya, Sally J. Theobald, Patrick K. Munywoki, Dorothy Koech, Wenzel P. Geissler & Sassy C. Molyneux - 2013 - Developing World Bioethics 13 (1):1-9.
    Fieldworkers (FWs) are community members employed by research teams to support access to participants, address language barriers, and advise on culturally appropriate research conduct. The critical role that FWs play in studies, and the range of practical and ethical dilemmas associated with their involvement, is increasingly recognised. In this paper, we draw on qualitative observation and interview data collected alongside a six month basic science study which involved a team of FWs regularly visiting 47 participating households in their homes. The (...)
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  8. William Whewell's Theory of Scientific Method.William Whewell & Robert E. Butts - 1968 - University of Pittsburgh Press.
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  9. The Letters of William James.William James - 1926 - Little, Brown & Co.
     
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  10.  13
    Accident and Chance.D. W. Theobald - 1970 - Philosophy 45 (172):106 - 113.
    In this paper I attempt to explore the significance of the terms ‘accident’ and ‘chance’ when they are used in connection with events that are sometimes said to happen ‘by accident’ and sometimes ‘by chance’. The significance of these terms is not always made clear in everyday conversation, and here I shall try to discuss the distinction between them and the sorts of situation therefore to which they properly apply. Perhaps an example will show that these expressions are different. Thus (...)
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  11.  21
    Vatican II : Un Corpus, Un Style, des Conditions de Réception.Christoph Theobald - 2011 - Laval Théologique et Philosophique 67 (3):421-441.
    L’enjeu de ces quelques pages est d’expliciter l’hypothèse principale qui a guidé la réalisation du projet de recherche sur La réception du concile Vatican II, à partir du premier tome déjà paru et dans l’attente du second. Il s’agira ici de développer les arguments majeurs en faveur de cette hypothèse, tout en tenant compte des objections qu’elle peut soulever. Après avoir rendu compte de la bipartition du projet en deux volumes, on précisera les notions clés de cette approche globale de (...)
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  12. William James's Radical Reconstruction of Philosophy.William James & Charlene Haddock Seigfried - 1992 - Transactions of the Charles S. Peirce Society 28 (1):145-156.
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  13. The Correspondence of William James.William James - 1992 - University Press of Virginia.
    v. 1. William and Henry, 1861-1884 -- v. 2. William and Henry, 1885-1896 -- v. 3. William and Henry, 1897-1910 -- v. 4. 1856-1877 -- v. 5. 1878-1884 -- v. 6. 1885-1889 -- v. 7. 1890-1894 -- v. 8. 1895-June 1899 -- v. 9. July 1899-1901 -- v. 10. 1902-March 1905 -- v. 11. April 1905-March 1908 -- v. 12. April 1908-August 1910.
     
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  14.  17
    Should the Payment of Bribes Overseas Be Made Illegal?Robin Theobald - 2002 - Business Ethics 11 (4):375–384.
    In a recent contribution to this journal Professor A. Argandona explored the general characteristics of corruption and their implications for the corporate sector. Against this background this paper examines one specific form of corruption: the payment of bribes usually by agents of private firms to civil servants and politicians overseas. The paper focuses specifically upon current attempts by western states to criminalise overseas bribery and the problems such efforts are likely to face. Emphasising the centrality of the demand for corrupt (...)
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  15.  38
    Mon itinéraire au pays de la théologie.Christoph Theobald - 2012 - Laval Théologique et Philosophique 68 (2):319.
    Résumé L’auteur de cet essai bio-bibliographique retrace son itinéraire de théologien en évoquant les différentes étapes de sa formation et de sa recherche, sa manière de faire de la théologie, ses collaborations, enracinements et convictions, situant ainsi ses publications majeures dans un ensemble en construction.The author of this bio-bibliographical essay redraws his theologian’s route by evoking the various stages of his formation and research, the way he practices theology, his collaborations, roots and convictions, situating his major publications in a whole (...)
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  16. The Writings of William James: A Comprehensive Edition, Including an Annotated Bibliography Updated Through 1977.William James - 1977 - University of Chicago Press.
    In his introduction to this collection, John representative. McDermott presents James's thinking in all its manifestations, stressing the importance of radical empiricism and placing into perspective the doctrines of pragmatism and the will to believe. The critical periods of James's life are highlighted to illuminate the development of his philosophical and psychological thought. The anthology features representive selections from The Principles of Psychology, The Will to Believe , and The Variety of Religious Experience in addition to the complete Essays in (...)
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  17.  36
    Does God Have Beliefs?: WILLIAM P. ALSTON.William P. Alston - 1986 - Religious Studies 22 (3-4):287-306.
    Beliefs are freely attributed to God nowadays in Anglo–American philosophical theology. This practice undoubtedly reflects the twentieth–century popularity of the view that knowledge consists of true justified belief . The connection is frequently made explicit. If knowledge is true justified belief then whatever God knows He believes. It would seem that much recent talk of divine beliefs stems from Nelson Pike's widely discussed article, ‘Divine Omniscience and Voluntary Action’. In this essay Pike develops a version of the classic argument for (...)
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  18. William James and Gestalt Psychology.William D. Woody - 1999 - Journal of Mind and Behavior 20 (1):79-92.
    To date, there have been only two scholarly papers devoted to a comparison of Gestalt psychology with the psychology of William James. An early paper by Mary Whiton Calkins called attention to numerous similarities between these two schools of thought. However, a more recent paper by Mary Henle argues that the ideas of William James, as presented in The Principles of Psychology, are irrelevant to Gestalt psychology. In what follows, this claim is evaluated both in terms of The (...)
     
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  19.  16
    William Wilberforce on the Idea of Negro Inferiority.William Baker - 1970 - Journal of the History of Ideas 31 (3):433.
  20.  40
    The Advent of Liberalism and the Subordination of Agrarian Thought in the United States.P. Theobald - 1992 - Journal of Agricultural and Environmental Ethics 5 (2):161-181.
    This essay contends that the ascendancy of Western liberalism after the Enlightenment worked catalytically on the development of both the Industrial Revolution and a modern agrarianism based on the widespread dispersal of small-scale property ownership. Due to power dynamics, however, as well as the liberal faith in inevitable progress, agrarian thought has remained a marginal concern in Western politics, economics, and education. Although the agrarian philosophical tradition in the United States was created by the same liberal rhetoric and argumentation that (...)
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  21.  18
    Is Law Coercive?: William A. Edmundson.William A. Edmundson - 1995 - Legal Theory 1 (1):81-111.
    That law is coercive is something we all more or less take for granted. It is an assumption so rooted in our ways of thinking that it is taken as a given of social reality, an uncontroversial datum. Because it is so regarded, it is infrequently stated, and when it is, it is stated without any hint of possible complications or qualifications. I will call this the “prereflective view,” and I want to examine it with the care it deserves.
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  22. William James's Philosophy: A New Perspective.William James & Marcus Peter Ford - 1982 - Transactions of the Charles S. Peirce Society 19 (1):111-115.
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  23.  21
    Divine Simplicity: WILLIAM E. MANN.William E. Mann - 1982 - Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  24.  8
    William Cullen and the Teaching of Chemistry—II.William P. D. Wightman - 1956 - Annals of Science 12 (3):192-205.
  25.  40
    Mysticism and Sense Perception: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1973 - Religious Studies 9 (3):257-278.
    In this paper I propose to examine the cognitive status of mystical experience. There are, I think, three distinct but overlapping sorts of religious experience. In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which can be described as an undifferentiated unity. Introvertive (...)
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  26.  5
    Democracy and the Origins of Rural Midwest Education: A Retrospective Essay.Paul Theobald - 1988 - Educational Theory 38 (3):363-367.
  27.  10
    Corporate Involvement in Human Rights: Is It Any of Their Business?Sep Arkani & Robin Theobald - 2005 - Business Ethics: A European Review 14 (3):190-205.
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  28.  6
    Theobald, Archbishop of Canterbury. Avrom Saltman.Harold E. Aikins - 1959 - Speculum 34 (4):674-677.
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  29. Theobald Ziegler.A. Buchenau - 1919 - Société Française de Philosophie, Bulletin 23:503.
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  30. Theobald Ziegler.A. Buchenau - 1919 - Kant-Studien 23:503.
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  31.  7
    Father Theobald Mathew: Apostle of Temperance By the Rev. Patrick Rogers, M.A., D. Litt.Arnold Yanker - 1964 - Franciscan Studies 6 (1):135-136.
  32.  4
    Theobald Smith , Pioneer American Microbiologist.Claude E. Dolman - 1982 - Perspectives in Biology and Medicine 25 (3):417-427.
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  33.  56
    Father Theobald Mathew.F. P. Donnelly - 1945 - Thought: Fordham University Quarterly 20 (3):542-543.
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  34.  10
    Models and Method.D. W. Theobald - 1964 - Philosophy 39 (149):260 - 267.
    The construction of models plays a vital part in scientific thought.And many questions about the characteristics demanded of a good model, and the implications of using models are often asked by philosophers of science. Although models are frequently and successfully used in scientific explanation, this does not imply that they are a necessary feature of such explanation, though it does provide some justification for their use. However, any attempt to provide a model for a scientific theory undoubtedly leads to a (...)
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  35. The Imagination and What Philosophers Have to Say.David W. Theobald - 1967 - Diogenes 15 (57):47-63.
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  36.  5
    THEOBALD, Christoph; SAUGIER, Bernard; LEROY, Jean; LE MAIRE, Marc; GRÉSILLON, Dominique. L´Univers n´est pas sourd. Pour un nouveau rapport sciences et foi.João Batista Libanio - 2006 - Horizonte 5 (9):163-165.
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  37.  46
    Defining ‘Gratuitous Evil’: A Response to Alan R. Rhoda: William Hasker.William Hasker - 2010 - Religious Studies 46 (3):303-309.
    In his article, ‘Gratuitous evil and divine providence’, Alan Rhoda claims to have produced an uncontroversial theological premise for the evidential argument from evil. I argue that his premise is by no means uncontroversial among theists, and I doubt that any premise can be found that is both uncontroversial and useful for the argument from evil.
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  38. William James and the Reinstatement of the Vague.William Joseph GAVIN - 1992 - Temple University Press.
     
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  39.  92
    William James Pragmatism in Focus.William James & Doris Olin (eds.) - 1992 - Routledge.
    The original 1907 text is accompanied with a series of critical essays from scholars including Moore and Russell. In the introduction Olin evaluates the strength of the criticisms made against James.
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  40.  6
    There’s a SNARC in the Size Congruity Task.Tina Weis, Steffen Theobald, Andreas Schmitt, Cees van Leeuwen & Thomas Lachmann - 2018 - Frontiers in Psychology 9.
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  41.  20
    Cosmopolitan Altruism*: WILLIAM A. GALSTON.William A. Galston - 1993 - Social Philosophy and Policy 10 (1):118-134.
    This essay focuses on what I shall call “cosmopolitan altruism”—the motivationally effective desire to assist needy or endangered strangers. Section I describes recent research that confirms the existence of this phenomenon. Section II places it within interlocking sets of moral typologies that distinguish among forms of altruism along dimensions of scope, interests risked, motivational source, and baseline of moral judgment. Section III explores some of the relationships between altruism—a concept rooted in modern moral philosophy and Christianity—and the understanding of virtue (...)
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  42.  30
    God, Modality, and Morality, by William E. Mann. [REVIEW]William F. Vallicella - 2016 - Faith and Philosophy 33 (3):374-381.
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  43.  9
    Why Do Parasites Harm Their Host? On the Origin and Legacy of Theobald Smith's "Law of Declining Virulence" — 1900-1980.Pierre-Olivier Méthot - 2012 - History and Philosophy of the Life Sciences 34 (4).
  44. The Moral Philosophy of William James.William James - 1969 - New York: Crowell.
     
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  45. Perspectives on the Philosophy of William P. Alston.William P. Alston, Carl Ginet, Alvin I. Goldman, John Greco, George I. Mavrodes, Philip L. Quinn, Alessandra Tanesini, Nicholas Wolterstorff, Linda Zagzebski & Laurence BonJour - 2005 - Rowman & Littlefield Publishers.
    One of the most influential analytic philosophers of the late twentieth century, William P. Alston is a leading light in epistemology, philosophy of religion, and the philosophy of language. In this volume, twelve leading philosophers critically discuss the central topics of his work in these areas, including perception, epistemic circularity, justification, the problem of religious diversity, and truth.
     
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  46. An Irenic Idea About Metaphor: William G. Lycan.William G. Lycan - 2013 - Philosophy 88 (1):5-32.
    Donald Davidson notoriously rejected ‘metaphorical meaning’ and denied the existence of linguistic mechanisms by which metaphorical significance is conveyed. He contended that the meanings metaphorical sentences have are just their literal meanings, though metaphorical utterances may brute-causally have important cognitive effects. Contrastingly, John Searle offers a Gricean account of metaphor as an elaborated kind of implicature, and defends metaphorical meaning as speaker-meaning. Each of those positions is subject to very telling objections from the other's point of view. This paper proposes (...)
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  47.  18
    Religious ‘Seeing-As’: WILLIAM L. REESE.William L. Reese - 1978 - Religious Studies 14 (1):73-87.
    The conceptual framework of religion is more like the frame of a picture than the frame of a house; and what goes on within the frame is other than conceptual. This is the hypothesis motivating the analysis which follows. Given the hypothesis, the problem is to conceive what religion is - this other-than-conceptual enterprise which tends to attract conceptual frames. A possible answer is available in Wittgensteinian ‘seeing-as’. A number of philosophers of religion have recently exercised this option. The present (...)
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  48.  33
    Free Will and the Burden of Proof: William G. Lycan.William G. Lycan - 2003 - Royal Institute of Philosophy Supplement 53:107-122.
    Here are some things that are widely believed about free will and determinism. Free will is prima facie incompatible with determinism. The incompatibility is logical or at least conceptual or a priori. A compatibilist needs to explain how free will can co-exist with determinism, paradigmatically by offering an analysis of ‘free’ action that is demonstrably compatible with determinism. Free will is not impugned by quantum in determinism, at least not in the same decisive way that it is impugned by determinism. (...)
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  49. Political Writings of William Morris.William Morris & A. L. Morton - 1984 - Science and Society 48 (4):496-499.
  50.  25
    Biddhist Emptiness in the Ethics and Aesthetics of Watsuji Tetsurō*: WILLIAM R. LAFLEUR.William R. Lafleur - 1978 - Religious Studies 14 (2):237-250.
    During the past few decades a growing interest in what is often called the ‘Kyoto School’ of philosophy has evidenced itself here and there in the West, especially in discussions of comparative religious thought and in the pages of journals which are sensitive, in the post-colonial world, to the value of giving attention to contemporary thought that originates outside the Anglo-American and continental contexts. What has made the so-called Kyoto School especially interesting is the fact that those thinkers identified with (...)
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