Results for 'Amelia Hick'

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  1. Moral Uncertainty and Value Comparison.Amelia Hicks - 2018 - In Russ Shafer Landau (ed.), Oxford Studies in Metaethics, Volume 13. Oxford, UK: pp. 161-183.
    Several philosophers have recently argued that decision-theoretic frameworks for rational choice under risk fail to provide prescriptions for choice in cases of moral uncertainty. They conclude that there are no rational norms that are “sensitive” to a decision-maker's moral uncertainty. But in this paper, I argue that one sometimes has a rational obligation to take one's moral uncertainty into account in the course of moral deliberation. I first provide positive motivation for the view that one's moral beliefs can affect what (...)
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  2. Moral Hedging and Responding to Reasons.Amelia Hicks - 2019 - Pacific Philosophical Quarterly 100 (3):765-789.
    In this paper, I argue that the fetishism objection to moral hedging fails. The objection rests on a reasons-responsiveness account of moral worth, according to which an action has moral worth only if the agent is responsive to moral reasons. However, by adopting a plausible theory of non-ideal moral reasons, one can endorse a reasons-responsiveness account of moral worth while maintaining that moral hedging is sometimes an appropriate response to moral uncertainty. Thus, the theory of moral worth upon which the (...)
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  3.  90
    Dispensing with the Subjective Moral 'Ought'.Amelia Hicks - forthcoming - In Oxford Studies in Normative Ethics, Volume 11. Oxford, UK:
    There are cases in which, intuitively, an agent’s action is both morally right in one sense, and morally wrong in another sense. Such cases (along with other intuitions about blameless wrongdoing and action-guidance) support distinguishing between the objective moral ‘ought’ and the subjective moral ‘ought.’ This chapter argues against drawing this distinction, on the grounds that the prescriptions delivered by an adequate objective moral theory must be sensitive to the mental states of agents. Specifically, an adequate theory of the objective (...)
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  4. Non-Ideal Prescriptions for the Morally Uncertain.Amelia Hicks - 2021 - Philosophical Studies 179 (4):1039-1064.
    Morally speaking, what should one do when one is morally uncertain? Call this the Moral Uncertainty Question. In this paper, I argue that a non-ideal moral theory provides the best answer to the Moral Uncertainty Question. I begin by arguing for a strong ought-implies-can principle---morally ought implies agentially can---and use that principle to clarify the structure of a compelling non-ideal moral theory. I then describe the ways in which one's moral uncertainty affects one's moral prescriptions: moral uncertainty constrains the set (...)
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  5. A Priorism in Moral Epistemology.Amelia Hicks & Michael R. DePaul - 2016 - Stanford Encyclopedia of Philosophy.
     
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  6.  9
    Moral Uncertainty and Value Comparison.Amelia Hick - 2018 - Oxford Studies in Metaethics 13.
    Several philosophers have recently argued that decision-theoretic frameworks for rational choice under risk fail to provide prescriptions for choice in cases of moral uncertainty. They conclude that there are no rational norms that are “sensitive” to a decision maker’s moral uncertainty. But this chapter argues that one sometimes has a rational obligation to take one’s moral uncertainty into account in the course of moral deliberation. It first provides positive motivation for the view that one’s moral beliefs can affect what it (...)
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  7. Particularism Doesn’T Flatten.Amelia Hicks - 2016 - Journal of Moral Philosophy 13 (3):339-362.
    Sean McKeever and Michael Ridge object that moral particularism ‘flattens the moral landscape’, that is, that particularism treats reasons of different kinds as if they were reasons of the same kind. This objection is misguided in two respects. First, particularists need not say that every feature can be a moral reason. Second, even if particularists were committed to saying that every feature can be a moral reason, they would still not be committed to the view that every feature can have (...)
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  8.  1
    John Hick an Autobiography.John Hick - 2002 - Oneworld Publications.
    From Yorkshire schoolboy to philosopher and theologian of International renown, John Hick tells his life story in this warm and absorbing autobiography. Painting a vivid picture of Twentieth-century soceity, from 1950s America to racial tensions in England and in apartheid-era South Africa, he recounts the events that have shaped his life, including his early conversion to evangelical Christianity, his role as a conscientious objector in the Second World War, and his gradual often controversial- move towards a religious pluralism embracing (...)
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  9.  2
    Religious Pluralism and the Modern World: An Ongoing Engagement with John Hick.Sharada Sugirtharajah & John Hick (eds.) - 2012 - Palgrave-Macmillan.
    A fascinating collection of essays by leading scholars in the field engage with the idea of religious pluralism mooted by John Hick to offer incisive insights on religious pluralism and related themes and to address practical aspects such as interreligious spirituality and worship in a multi-faith context.
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  10.  12
    Response by Douglas A. Hicks.Douglas A. Hicks - 2003 - Journal of Religious Ethics 31 (1):163-165.
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  11.  29
    Neo-Kantism as Represented by Dr. Dawes Hicks [with Reply].G. F. Stout & G. Dawes Hicks - 1906 - Proceedings of the Aristotelian Society 6:347 - 390.
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  12.  63
    [Hick, Necessary Being, and the Cosmological Argument] Comment.John H. Hick - 1972 - Canadian Journal of Philosophy 1 (4):485 - 487.
  13.  11
    Meeting the Needs of Underserved Populations: Setting the Agenda for More Inclusive Citizen Science of Medicine.Amelia Fiske, Barbara Prainsack & Alena Buyx - 2019 - Journal of Medical Ethics 45 (9):617-622.
    In its expansion to genomic, epidemiological and biomedical research, citizen science has been promoted as contributing to the democratisation of medical research and healthcare. At the same time, it has been criticised for reinforcing patterns of exclusion in health and biomedicine, and sometimes even creating new ones. Although citizen science has the potential to make biomedical research more inclusive, the benefits of current citizen science initiatives are not equally accessible for all people—in particular those who are resource-poor, located outside of (...)
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  14.  4
    A John Hick Reader.John Hick - 1990 - Trinity Press International.
    John Hick is one of the most widely read and discussed living writers in modern theology and the philosophy of religion. This book offers students a one volume textbook on his thought. Extracts from his writings cover all the various themes for which Hick has become known: Faith and Knowledge, Philosophy of Religion, Evil and the God of Love, Death and Eternal Life, The Myth of God Incarnate, and Problems of Religious Pluralism. The extracts are preceded by an (...)
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  15.  33
    D. Z. Phillips1 on God and Evil: John Hick.John Hick - 2007 - Religious Studies 43 (4):433-441.
    This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they really (...)
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  16.  42
    Feelings of Error in Reasoning—in Search of a Phenomenon.Amelia Gangemi, Sacha Bourgeois-Gironde & Francesco Mancini - 2015 - Thinking and Reasoning 21 (4):383-396.
    Recent research shows that in reasoning tasks, subjects usually produce an initial intuitive answer, accompanied by a metacognitive experience, which has been called feeling of rightness. This paper is aimed at exploring the complimentary experience of feeling of error, that is, the spontaneous, subtle sensation of cognitive uneasiness arising from conflict detection during thinking. We investigate FOE in two studies with the “bat-and-ball” reasoning task, in its standard and isomorphic control versions. Study 1 is a generation study, in which participants (...)
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  17.  17
    Cross-Sector Partnerships for Systemic Change: Systematized Literature Review and Agenda for Further Research.Amelia Clarke & Andrew Crane - 2018 - Journal of Business Ethics 150 (2):303-313.
    The literature on cross-sector partnerships has increasingly focused attention on broader systemic or system-level change. However, research to date has been partial and fragmented, and the very idea of systemic change remains conceptually underdeveloped. In this article, we seek to better understand what is meant by systemic change in the context of cross-sector partnerships and use this as a basis to discuss the contributions to the Thematic Symposium. We present evidence from a broad, multidisciplinary systematized review of the extant literature, (...)
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  18.  9
    Embedded Ethics Could Help Implement the Pipeline Model Framework for Machine Learning Healthcare Applications.Amelia Fiske, Daniel Tigard, Ruth Müller, Sami Haddadin, Alena Buyx & Stuart McLennan - 2020 - American Journal of Bioethics 20 (11):32-35.
    The field of artificial intelligence ethics has exploded in recent years, with countless academics, organizations, and influencers rushing to consider how AI technology can be developed and im...
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  19.  26
    Collaborative Strategic Management: Strategy Formulation and Implementation by Multi—Organizational Cross—Sector Social Partnerships.Amelia Clarke & Mark Fuller - 2010 - Journal of Business Ethics 94 (S1):85-101.
    The focus of this article is on multi-organizational cross-sector social partnerships (CSSP), an increasingly common means of addressing complex social and ecological problems that are too extensive to be solved by any one organization. While there is a growing body of literature on CSSP, there is little focus on collaborative strategic management, especially where implementation and outcomes are concerned. This study addresses these gaps by offering a conceptual model of collaborative strategic management, which is then tested through the use of (...)
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  20.  3
    God has Many Names.John Hick - 1982 - Westminster John Knox Press.
    Analyzes the attitudes of Christians toward other religions and examines how the major religions of the world establish a relationship with God.
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  21.  42
    One Versus Many: Capturing the Use of Multiple Emotion Regulation Strategies in Response to an Emotion-Eliciting Stimulus.Amelia Aldao & Susan Nolen-Hoeksema - 2013 - Cognition and Emotion 27 (4):753-760.
  22.  16
    Capturing Collaborative Challenges: Designing Complexity-Sensitive Theories of Change for Cross-Sector Partnerships.Amelia Clarke & Andrew Crane - 2018 - Journal of Business Ethics 150 (2):315-332.
    Systems change requires complex interventions. Cross-sector partnerships face the daunting task of addressing complex societal problems by aligning different backgrounds, values, ideas and resources. A major challenge for CSPs is how to link the type of partnership to the intervention needed to drive change. Intervention strategies are thereby increasingly based on Theories of Change. Applying ToCs is often a donor requirement, but it also reflects the ambition of a partnership to enhance its transformative potential. The current use of ToCs in (...)
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  23.  13
    Decoding P300 Variability Using Convolutional Neural Networks.Amelia J. Solon, Vernon J. Lawhern, Jonathan Touryan, Jonathan R. McDaniel, Anthony J. Ries & Stephen M. Gordon - 2019 - Frontiers in Human Neuroscience 13.
  24.  10
    In Search of a Unified Theory of Sensory Perception: Possible Links between the Vibrational Mechanism of Olfaction and the Evolution of Language.Amelia Lewis - 2020 - Biosemiotics 13 (2):261-270.
    Here, I outline the idea of a unified hypothesis of sensory perception, developed from the theoretical vibrational mechanism of olfaction, which can be applied across all sensory modalities. I propose that all sensory perception is based upon the detection of mechanical forces at a cellular level, and the subsequent mechanotransduction of the signal via the nervous system. Thus, I argue that the sensory modalities found in the animal kingdom may all be viewed as being mechanoreceptory, rather than being discrete neurophysiological (...)
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  25.  14
    Providence and the Problem of Evil.John Hick - 1998 - International Journal for Philosophy of Religion 47 (1):57-61.
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  26.  25
    Hick and Radhakrishnan on Religious Diversity: Back to the Kantian Noumenon.Ankur Barua - 2015 - Sophia 54 (2):181-200.
    We shall examine some conceptual tensions in Hick’s ‘pluralism’ in the light of S. Radhakrishnan’s reformulation of classical Advaita. Hick himself often quoted Radhakrishnan’s translations from the Hindu scriptures in support of his own claims about divine ineffability, transformative experience and religious pluralism. However, while Hick developed these themes partly through an adaptation of Kantian epistemology, Radhakrishnan derived them ultimately from Śaṁkara, and these two distinctive points of origin lead to somewhat different types of reconstruction of the (...)
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  27.  25
    Outcomes to Partners in Multi-Stakeholder Cross-Sector Partnerships: A Resource-Based View.Adriane MacDonald & Amelia Clarke - 2019 - Business and Society 58 (2):298-332.
    The prevalence and complexity of local sustainable development challenges require coordinated action from multiple actors in the business, public, and civil society sectors. Large multi-stakeholder partnerships that build capacity by developing and leveraging the diverse perspectives and resources of partner organizations are becoming an increasingly popular approach to addressing such challenges. Multi-stakeholder partnerships are designed to address and prioritize a social problem, so it can be challenging to define the value proposition to each specific partner. Using a resource-based view, this (...)
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  28.  3
    A Semiotic Modern Synthesis: Conducting Quantitative Studies in Zoosemiotics and Interpreting Existing Ethological Studies through a Semiotic Framework.Amelia Lewis - forthcoming - Biosemiotics:1-33.
    In this paper, I present an argument that quantitative behavioural analysis can be used in zoosemiotic studies to advance the field of biosemiotics. The premise is that signs and signals form patterns in space and time, which can be measured and analysed mathematically. Whole organism sign processing is an important component of the semiosphere, with individual organisms in their Umwelten deriving signs from, and contributing to, the semiosphere, and vice versa. Moreover, there is a wealth of data available in the (...)
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  29. Book Review: Not All Dead White Men: Classics and Misogyny in the Digital Age by Donna Zuckerberg. [REVIEW]Amelia Odida - 2019 - Feminist Review 123 (1):140-142.
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  30.  20
    Religious Pluralism and the Divine: A Response to Paul Eddy: John Hick.John Hick - 1995 - Religious Studies 31 (4):417-420.
    In ‘Religious Pluralism and the Divine: Another Look at John Hick's Neo-Kantian Proposal’ [ Religious Studies , xxx, 1994) Paul Eddy argues against the ultimate ineffability of the Real, and claims that a neo-Kantian epistemology leads to a Feuerbachian non-realism. In response I stress the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal manifestations, so that it must lie beyond the range of our human religious categories, and the distinction, which Eddy fails to (...)
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  31. Classical and Contemporary Readings in the Philosophy of Religion /Edited by John Hick.John Hick - 1964 - Prentice-Hall.
     
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  32.  4
    God, Truth, and Reality: Essays in Honour of John Hick.John Hick & Arvind Sharma (eds.) - 1993 - St. Martin's Press.
  33.  6
    Giordano Bruno and the Hermetic Tradition.Frances Amelia Yates - 1964 - Routledge.
    Placing Bruno—both advanced philosopher and magician burned at the stake—in the Hermetic tradition, Yates's acclaimed study gives an overview not only of Renaissance humanism but of its interplay—and conflict—with magic and occult practices. "Among those who have explored the intellectual world of the sixteenth century no one in England can rival Miss Yates. Wherever she looks, she illuminates. Now she has looked on Bruno. This brilliant book takes time to digest, but it is an intellectual adventure to read it. Historians (...)
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  34.  53
    A Obra Científica de Leonardo da Vinci: Controvérsias na Historiografia da Ciência.Amélia de Jesus Oliveira - 2016 - Trans/Form/Ação 39 (2):53-86.
    RESUMO: Os intérpretes dos manuscritos de Leonardo da Vinci partilham dos mesmos sentimentos de espanto e de fascínio quando examinam sua contribuição para a ciência moderna. Podemos, contudo, perceber uma constante tentativa em prol de uma revisão histórica acerca do papel desempenhado por Leonardo. Observando a história dessas revisões, é possível detectar aspectos significativos das perspectivas históricas e historiográficas dos envolvidos nessa discussão. É o que pretendemos fazer neste trabalho, focando a controvérsia entre Duhem, por um lado, e Sarton, Koyré (...)
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  35.  61
    A Defense of the Lifeworld: The Source of Normativity in a Democracy.Amelia M. Wirts - 2014 - Philosophy and Social Criticism 40 (2):215-223.
    Hugh Baxter’s book Habermas: A Discourse Theory of Law and Democracy not only carefully recounts Habermas’ political and legal theory, but also raises several insightful criticisms of Habermas. Of particular note is Baxter’s criticism of Habermas’ system–lifeworld model originally presented in Theory of Communicative Action. Baxter argues that Habermas ought to discard the concept of the lifeworld because the distinction between lifeworld and system is no longer tenable in the model of political power presented in Habermas’ later work, Between Facts (...)
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  36.  30
    “If Only God Would Give Me Some Clear Sign!” – God, Religion, and Morality in Woody Allen’s Short Fiction.Amelia Precup - 2015 - Journal for the Study of Religions and Ideologies 14 (40):131-149.
    Woody Allen’s uneasy relationship with organized religions, as represented in his entire work, has often drawn accusations of atheism and ethnic self-hatred, just as his personal behavior, as represented in the media, has stirred a series of allegations of immorality. However, Woody Allen’s exploration of religion, faith, and morality is far more complex and epitomizes the experience of modern man, living in a disenchanted universe. While most scholars focused on discussing the provocative debates over faith and religion in Woody Allen’s (...)
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  37. Hick’s Theory of Religion and the Traditional Islamic Narrative.Amir Dastmalchian - 2014 - Sophia 53 (1):131-144.
    This article considers the traditional Islamic narrative in the light of the theory of religion espoused by John Hick (1922–2012). We see how the Islamic narrative changes on a Hickean understanding of religion, particularly in the light of the ‘bottom-up’ approach and trans-personal conception of the religious ultimate that it espouses. Where the two readings of Islam appear to conflict, I suggest how they can be reconciled. I argue that if Hick’s theory is incompatible with Islamic belief, then (...)
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  38. John Hick on Whether God Could Be an Infinite Person.Daniel Howard-Snyder - 2016 - Journal of Analytic Theology 4:171-179.
    "Who or what is God?," asks John Hick. A theist might answer: God is an infinite person, or at least an infinite personal being. Hick disagrees: "God cannot be both a person and infinite." Moreover, he says, the distinction between being a person and being a personal being "is a distinction without a difference." Thus, God cannot be an infinite personal being either. In this essay, I assess Hick's reasons for drawing these conclusions. I argue that, even (...)
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  39.  8
    Commentary: Mental Health in Sport : Improving the Early Intervention Knowledge and Confidence of Elite Sport Staff.Amelia Gulliver - 2017 - Frontiers in Psychology 8.
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  40. Hick, Pluralism and Category Mistake.Akbari Reza - 2009 - International Journal of Hekmat 1 (1):101-114.
    John Hick’s theory concerning plurality of religions is an ontologic pluralism according to which all religions are authentic ways for man to attain the "real an sich". Gods of religions are real as perceived and veridical hallucinations; while the “real an sich” has ineffable substantial and trans-categorical properties. Hick’s view suffers from several problems. As a second order analysis of religions, Hick’s view is not a correct one. To reject naturalism, it falls into an epistemological circle, where (...)
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  41.  7
    Urban Education and the Creative City.Amelia M. Kraehe & Tyson E. Lewis - 2019 - Educational Theory 69 (2):145-151.
  42.  56
    Hick's Interpretation of Religious Pluralism.Bernard J. Verkamp - 1991 - International Journal for Philosophy of Religion 30 (2):103 - 124.
    There is no question that Hick's theory rests upon multiple assumptions about a singular, transcendental grounding and the fundamental equality of the various religions that cannot be inductively verified beyond all doubt. That need not mean, however, that the “attractiveness” of his theory derives solely from the “peculiar charm” For the Wittgensteinian implications here, see again G. Loughlin, “Noumenon and Phenomena,” pp. 501–502. of supposing that the One and the Many are no more at odds in the realm of (...)
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  43.  45
    Performing the Body / Performing the Text.Amelia Jones & Andrew Stephenson (eds.) - 1999 - New York: Routledge.
    This book explores the new performativity in art theory and practice, examining ways of rethinking interpretive processes in visual culture. Since the 1960s, visual art practices - from body art to minimalism - have taken contemporary art outside the museum and gallery; by embracing theatricality and performance and exploding the boundaries set by traditional art criticism. The contributors argue that interpretation needs to be recognised as much more dynamic and contingent. Offering its own performance script, and embracing both canonical fine (...)
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  44.  22
    Individual Differences in Physiological Flexibility Predict Spontaneous Avoidance.Amelia Aldao, Katherine L. Dixon-Gordon & Andres De Los Reyes - 2016 - Cognition and Emotion 30 (5).
  45.  4
    Towards a machine understanding of Malawi legal text.Amelia V. Taylor & Eva Mfutso-Bengo - forthcoming - Artificial Intelligence and Law:1-11.
    Legal professionals in Malawi rely on a limited number of textbooks, outdated law reports and inadequate library services. Most documents available are in image form, are un-structured, i.e. contain no useful legal meta-data, summaries, keynotes, and do not support a system of citation that is essential to legal research. While advances in document processing and machine learning have benefited many fields, legal research is still only marginally affected. In this interdisciplinary research, the authors build semi-automatic tools for creating a corpus (...)
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  46.  1
    Infinitary Equilibrium Logic and Strongly Equivalent Logic Programs.Amelia Harrison, Vladimir Lifschitz, David Pearce & Agustín Valverde - 2017 - Artificial Intelligence 246:22-33.
  47.  20
    The Amelia Bedelia Effect: World Knowledge and the Goal Bias in Language Acquisition.Mahesh Srinivasan & David Barner - 2013 - Cognition 128 (3):431-450.
  48. John Hick’s Soul-Making Theodicy and the Virtue of Love.Eric Silverman - 2009 - Journal of Philosophical Research 34:329-343.
    John Hick attempts to justify evil’s existence by claiming it is necessary for the process of “soul-making,” which allows for the development of a more valuable type of moral character than a world without evil. Hick’s theodicy has ramifications for ethics as well as philosophy of religion. His theodicy commits him to a conception of virtue theory that significantly departs from the ethical theories held by many theists. An explication of Hick’s ethical theory and comparison with relevant (...)
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  49. John Hick's Pan(En)Theistic Monism.Yujin Nagasawa - unknown
    John Hick is a mind-body dualist. He claims that reality consists of two ontologically distinct types of entities, the mental and the physical, which causally interact with each other. Yet he subscribes to monism in response to the diversity of religion. He maintains that every world religion provides a unique response to the same single transcategorial ultimate reality. He also contends that he has realised through his religious experience that, as monism says, everything is part of a single indivisible (...)
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  50.  8
    On an Archaic Earring.Amelia B. Edwards - 1881 - Journal of Hellenic Studies 2:324-325.
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