Results for 'William J. Owen'

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  1.  45
    Economists' statement on network neutrality policy.William J. Baumol, Robert E. Litan, Martin E. Cave, Peter Cramton, Robert W. Hahn, Thomas W. Hazlett, Paul L. Joskow, Alfred E. Kahn, John W. Mayo, Patrick A. Messerlin, Bruce M. Owen, Robert S. Pindyck, Vernon L. Smith, Scott Wallsten, Leonard Waverman, Lawrence J. White & Scott Savage - manuscript
  2.  27
    The Benefits of Sensorimotor Knowledge: Body–Object Interaction Facilitates Semantic Processing.Paul D. Siakaluk, Penny M. Pexman, Christopher R. Sears, Kim Wilson, Keri Locheed & William J. Owen - 2008 - Cognitive Science 32 (3):591-605.
    This article examined the effects of body–object interaction (BOI) on semantic processing. BOI measures perceptions of the ease with which a human body can physically interact with a word's referent. In Experiment 1, BOI effects were examined in 2 semantic categorization tasks (SCT) in which participants decided if words are easily imageable. Responses were faster and more accurate for high BOI words (e.g., mask) than for low BOI words (e.g., ship). In Experiment 2, BOI effects were examined in a semantic (...)
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  3.  53
    Evidence for the activation of sensorimotor information during visual word recognition: The body–object interaction effect.Paul D. Siakaluk, Penny M. Pexman, Laura Aguilera, William J. Owen & Christopher R. Sears - 2008 - Cognition 106 (1):433-443.
  4. Parmenides 132c-133a and the Development of Plato's Thought.William J. Prior - 1979 - Phronesis 24 (3):230-240.
    In this paper I argue against the view of G.E.L. Owen that the second version of the Third Man Argument is a sound objection to Plato's conception of Forms as paradigms and that Plato knew it. The argument can be formulated so as to be valid, but Plato need not be committed to one of its premises. Forms are self-predicative, but the ground of self-predication is not the same as that of ordinary predication.
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  5.  53
    On automorphism criteria for comparing amounts of mathematical structure.Thomas William Barrett, J. B. Manchak & James Owen Weatherall - 2023 - Synthese 201 (6):1-14.
    Wilhelm (Forthcom Synth 199:6357–6369, 2021) has recently defended a criterion for comparing structure of mathematical objects, which he calls Subgroup. He argues that Subgroup is better than SYM \(^*\), another widely adopted criterion. We argue that this is mistaken; Subgroup is strictly worse than SYM \(^*\). We then formulate a new criterion that improves on both SYM \(^*\) and Subgroup, answering Wilhelm’s criticisms of SYM \(^*\) along the way. We conclude by arguing that no criterion that looks only to the (...)
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  6.  39
    Correspondence.William B. Owen & Edgar J. Goodspeed - 1909 - The Classical Review 23 (02):63-.
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  7.  14
    The Daniel Experiment: Sitter Group Contributions with Field RNG and MESA Environmental Recordings.Mike Wilson, Bryan J. Williams, Timothy M. Harte & William J. Roll - 2010 - Journal of Scientific Exploration 24 (4).
    In an effort to further explore ostensible macroscopic psychokinesis (macro-PK) effects like those previously reported by Batcheldor (1966), Bourgeois (1994), Owen and Sparrow (1976), and Ullman (2001) in a sitter group setting, the first author designed and conducted a series of fifteen experimental sessions in which sitters claiming exceptional abilities attempted to generate a pseudo-spirit named "Daniel," to whom physical phenomena were attributed. To explore possible physical correlates of macro-PK, two approaches to measurement were utilized. In the first, sample (...)
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  8.  44
    Book Reviews Section 4.Frederic B. Mayo Jr, John Bruce Francis, John S. Burd, Wilson A. Judd, Eunice S. Matthew, William F. Pinar, Paul Erickson, Charles John Stark, Walter H. Clark Jr, Irvin David Glick, Howard D. Bruner, John Eddy, David L. Pagni, Gloria J. Abbington, Michael L. Greenbaum, Phillip C. Frey, Robert G. Owens, Royce W. van Norman, M. Bruce Haslam, Eugene Hittleman, Sally Geis, Robert H. Graham, Ogden L. Glasow, A. L. Fanta & Joseph Fashing - 1973 - Educational Studies 4 (4):198-200.
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  9. What is the nature of morality? A response to Casebeer, Railton and Ruse.Hagop Sarkissian, Owen J. Flanagan & David Wong - 2007 - In Walter Sinnott Armstrong (ed.), Moral Psychology, Vol.1: The Evolution of Morality: Adaptations and Innateness. Cambridge, MA, USA: pp. 45-52.
    A response to comments by William Casebeer, Peter Railton, and Michael Ruse on "Naturalizing Ethics" (2007).
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  10.  18
    ‛This precious stone set in the silver sea...’: Literal and figurative references to jewelry in the plays of William Shakespeare.Nancy J. Owens & Alan C. Harris - 1999 - Semiotica 123 (1-2):77-96.
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  11. A decade of teleofunctionalism: Lycan's consciousness and consciousness and experience. [REVIEW]Thomas W. Polger & Owen J. Flanagan - 2001 - Minds and Machines 11 (1):113-126.
    The 1990’s, we’ve been told, were the decade of the brain. But without anyone announcing or declaring, much less deciding that it should be so, the 90’s were also a breakthrough decade for the study of consciousness. (Of course we think the two are related, but that is another matter altogether.) William G. Lycan leads the charge with his 1987 book Consciousness (MIT Press), and he has weighed-in again with Consciousness and Experience (1996, MIT Press). Together these two books (...)
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  12.  75
    Malcolm Schofield, Martha Craven Nussbaum (edd.): Language and Logos. Studies in Ancient Greek Philosophy Presented to G. E. L. Owen. Pp. xiii + 359; frontispiece. Cambridge University Press, 1982. £27.50. [REVIEW]C. J. F. Williams - 1983 - The Classical Review 33 (2):331-332.
  13. The presuppositions of religious pluralism and the need for natural theology.Owen Anderson - 2008 - Sophia 47 (2):201-222.
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed they support a different (...)
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  14. Publicity and Common Commitment to Believe.J. R. G. Williams - 2021 - Erkenntnis 88 (3):1059-1080.
    Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...)
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  15.  23
    William Herschel by J. B. Sidgwick. [REVIEW]Owen Gingerich - 1956 - Isis 47:88-89.
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  16. Explanatory Depth in Primordial Cosmology: A Comparative Study of Inflationary and Bouncing Paradigms.William J. Wolf & Karim P. Y. Thebault - forthcoming - British Journal for the Philosophy of Science.
    We develop and apply a multi-dimensional conception of explanatory depth towards a comparative analysis of inflationary and bouncing paradigms in primordial cosmology. Our analysis builds on earlier work due to Azhar and Loeb (2021) that establishes initial condition fine-tuning as a dimension of explanatory depth relevant to debates in contemporary cosmology. We propose dynamical fine-tuning and autonomy as two further dimensions of depth in the context of problems with instability and trans-Planckian modes that afflict bouncing and inflationary approaches respectively. In (...)
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  17.  22
    Out of the Shadows: Herschel, Talbot, and the Invention of Photography by Larry J. Schaaf; The Daguerreotype: Nineteenth-Century Technology and Modern Science by M. Susan Barger; William B. White. [REVIEW]Owen Gingerich - 1993 - Isis 84:814-814.
  18. A Theory of Metaphysical Indeterminacy.Elizabeth Barnes & J. Robert G. Williams - 2011 - In Karen Bennett & Dean W. Zimmerman (eds.), Oxford Studies in Metaphysics Volume 6. Oxford University Press UK. pp. 103-148.
    If the world itself is metaphysically indeterminate in a specified respect, what follows? In this paper, we develop a theory of metaphysical indeterminacy answering this question.
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  19.  51
    Some Verse Translations 1. Prometheus: I. Prometheus Bound of Aeschylus—a metrical version; II. Prometheus Unbound. By Clarence W. Mendell. New Haven: Yale University Press, 1926. 9s. 2. The Antigone of Sophocles. Translated by Hugh Macnaghten. Cambridge University Press, 1926. 2s. net. 3. The Electra of Sophocles, with the First Part of the Peace of Aristophanes. Translated by J. T. Sheppard. Cambridge University Press, 1927. 2s. 6d. net. 4. The Hippolytus of Euripides. Translated by Kenneth Johnstone. Published by Philip Mason for the Balliol Players, 1927. 2s. net. 5. The Bacchanals of Euripides. Translated by Margaret Kinmont Tennant. Methuen and Co., Ltd., 1926. 6. Aristophanes. Vol. I. Translated by Arthur S. Way, D.Litt. Macmillan and Co., 1927. 10s. 6d. net. 7. Others Abide. Translations from the Greek Anthology by Humbert Wolfe. Ernest Benn, Ltd., 1927. 6s. net. 8. The Plays of Terence. Translated into parallel English metres by William Ritchie, Professor of Latin in the Unive. [REVIEW]A. S. Owen - 1928 - The Classical Review 42 (02):64-67.
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  20. Disjunctive laws and supervenience.William E. Seager - 1991 - Analysis 51 (2):93-98.
  21.  50
    Reason and the heart: a prolegomenon to a critique of passional reason.William J. Wainwright - 1995 - Ithaca: Cornell University Press.
    Between the opposing claims of reason and religious subjectivity may be a middle ground, William J. Wainwright argues. His book is a philosophical reflection on the role of emotion in guiding reason. There is evidence, he contends, that reason functions properly only when informed by a rightly disposed heart. The idea of passional reason, so rarely discussed today, once dominated religious reflection, and Wainwright pursues it through the writings of three of its past proponents: Jonathan Edwards, John Henry Newman, (...)
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  22.  53
    A Companion to Cognitive Science.George Graham & William Bechtel (eds.) - 1998 - Blackwell.
    Part I: The Life of Cognitive Science:. William Bechtel, Adele Abrahamsen, and George Graham. Part II: Areas of Study in Cognitive Science:. 1. Analogy: Dedre Gentner. 2. Animal Cognition: Herbert L. Roitblat. 3. Attention: A.H.C. Van Der Heijden. 4. Brain Mapping: Jennifer Mundale. 5. Cognitive Anthropology: Charles W. Nuckolls. 6. Cognitive and Linguistic Development: Adele Abrahamsen. 7. Conceptual Change: Nancy J. Nersessian. 8. Conceptual Organization: Douglas Medin and Sandra R. Waxman. 9. Consciousness: Owen Flanagan. 10. Decision Making: J. (...)
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  23. Is Artificial General Intelligence Impossible?William J. Rapaport - 2024 - Cosmos+Taxis 12 (5+6):5-22.
    In their Why Machines Will Never Rule the World, Landgrebe and Smith (2023) argue that it is impossible for artificial general intelligence (AGI) to succeed, on the grounds that it is impossible to perfectly model or emulate the “complex” “human neurocognitive system”. However, they do not show that it is logically impossible; they only show that it is practically impossible using current mathematical techniques. Nor do they prove that there could not be any other kinds of theories than those in (...)
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  24. Religion and Morality.William J. Wainwright - 2006 - International Journal for Philosophy of Religion 59 (3):175-178.
  25.  2
    Robert Owen and His Legacy.N. Thompson & C. Williams (eds.) - 2011 - University of Wales Press.
    J. F. C. Harrison has written that ‘for each age there is a new view of Mr Owen’, which is proof of the fertility and continuing relevance of his ideas. Not just in Britain and America but today around the world anti-poverty campaigners, birth-controllers, collectivists, communitarians, co-operators, ecologists, educationalists, environmentalists, feminists, humanitarians, internationalists, paternalistic capitalists, secularists, campaigners for social justice, trade unionists, urban planners, utopians, welfare reformers can all find something to admire and inspire in the treasure trove that (...)
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  26. Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.William J. Wainwright - 1995 - Religious Studies 32 (4):513-517.
     
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  27.  32
    Value and Existence.William J. Wainwright - 1981 - Philosophical Review 90 (2):318.
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  28. Jonathan Edwards and the hiddenness of God.William J. Wainwright - 2001 - In Daniel Howard-Snyder & Paul Moser (eds.), Divine Hiddenness: New Essays. New York, NY: Cambridge University Press. pp. 98--119.
  29.  61
    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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  30.  24
    Note on father Owens' comment on Williams' criticism of Aquinas on infinite regress.J. F. M. Hunter - 1964 - Mind 73 (291):439-440.
  31.  18
    The Presence of Evil and the Falsification of Theistic Assertions: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1969 - Religious Studies 4 (2):213-216.
    The falsifiability of theistic assertions no longer appears to be the burning issue it once was, and perhaps this is all to the good. For one thing, it was never entirely clear just what demand was being made of the theist. In this paper I shall not discuss the nature or legitimacy of the falsification requirement as applied to theistic assertions. Instead I shall argue that some of the reasons which have been offered to show that these assertions are not (...)
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  32.  40
    Wilfred Cantwell Smith on faith and belief: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1984 - Religious Studies 20 (3):353-366.
    In a series of important and influential books, Wilfred Cantwell Smith has convincingly argued that religious traditions are misunderstood if one does not grasp the faith which they express, that these traditions are not static but fluid, and that as a result of greater knowledge and increased contact between members of different traditions, we have entered a period in which it is no longer possible for the traditions to develop in relative isolation. This paper is devoted to an important aspect (...)
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  33. Omnipotence, omniscience, and omnipresence.William J. Wainwright - 2010 - In Charles Taliaferro & Chad Meister (eds.), The Cambridge companion to Christian philosophical theology. New York: Cambridge University Press.
     
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  34.  23
    Heroes and deconstruction: Lermontov'sA Hero of Our Time.William J. Gavin - 1987 - Studies in Soviet Thought 34 (4):255-266.
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  35.  13
    Herzen and James: Freedom as radical.William J. Gavin - 1974 - Studies in Soviet Thought 14 (3-4):213-229.
    The similarities and differences between Herzen and James as humanist theoreticians are very interesting in view of the roles which they played in their respective countries. Radical freedom was important to the theories of each.
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  36.  18
    Royce and Khomyakov on community as process.William J. Gavin - 1975 - Studies in Soviet Thought 15 (2):119-128.
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  37.  16
    Some Marxist interpretations of James' pragmatism: A summary and reply.William J. Gavin - 1985 - Studies in Soviet Thought 29 (4):279-294.
  38.  16
    The importance of context: Reflections on Kuhn, Marx, and Dewey.William J. Gavin - 1980 - Studies in Soviet Thought 21 (1):15-30.
  39.  20
    Text vs.context: Irony and?The Communist Manifesto?William J. Gavin - 1989 - Studies in Soviet Thought 37 (4):275-285.
  40.  44
    A perspectivist approach to the strategic planning of programmatic scientific research.William J. McGuire - 1989 - In Barry Gholson (ed.), Psychology of science: contributions to metascience. New York: Cambridge University Press. pp. 214--245.
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  41. Coin hoards and ritual in Iron Age Leicestershire.J. H. C. Williams & R. Hobbs - 2003 - Minerva 14 (4):55-6.
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  42.  95
    The Oxford handbook of philosophy of religion.William J. Wainwright (ed.) - 2005 - New York: Oxford University Press.
    The philosophy of religion as a distinct discipline is an innovation of the last two hundred years, but its central topics--the existence and nature of the divine, humankind's relation to it, the nature of religion and its place in human life--have been with us since the inception of philosophy. Philosophers have long critically examined the truth of (and rational justification for) religious claims, and have explored such philosophically interesting phenomena as faith, religious experience and the distinctive features of religious discourse. (...)
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  43. The Oxford Handbook of Philosophy of Religion.William J. Wainwright - 2007 - International Journal for Philosophy of Religion 61 (2):119-122.
  44. Jonathan Edwards, God, and “particular minds”.William J. Wainwright - 2010 - International Journal for Philosophy of Religion 68 (1-3):201-213.
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  45.  12
    Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.William J. Wainwright - 1995 - Ithaca: Cornell University Press.
    Between the opposing claims of reason and religious subjectivity may be a middle ground, William J. Wainwright argues. His book is a philosophical reflection on the role of emotion in guiding reason. There is evidence, he contends, that reason functions properly only when informed by a rightly disposed heart. The idea of passional reason, so rarely discussed today, once dominated religious reflection, and Wainwright pursues it through the writings of three of its past proponents: Jonathan Edwards, John Henry Newman, (...)
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  46. The Spiritual Senses in Western Spirituality and the Analytic Philosophy of Religion.William J. Wainwright - 2011 - European Journal for Philosophy of Religion 3 (1):21 - 41.
    The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the (...)
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  47.  45
    Mysticism and sense perception.William J. Wainwright - 1982 - In Steven M. Cahn & David Shatz (eds.), Religious Studies. Oxford University Press. pp. 257 - 278.
  48.  91
    Theism, metaphysics, and D. Z. Phillips.William J. Wainwright - 1995 - Topoi 14 (2):87-93.
    Section I argues that theistic religions incorporate metaphysical systems and that these systems are explanatory. Section II defends these claims against D. Z. Phillips ''s objections to the epistemic realism and correspondence theory of truth which they imply. I conclude by raising questions about the status of Phillips ''s own project.
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  49.  20
    The Presence of Evil and the Falsification of Theistic Assertions.William J. Wainwright - 1969 - Religious Studies 4 (2):213 - 216.
  50.  27
    Theology and mystery.William J. Wainwright - 2008 - In Thomas P. Flint & Michael Rea (eds.), The Oxford handbook of philosophical theology. New York: Oxford University Press.
    This article discusses the place of mystery in Christian thought and practice. Both Christians themselves and their critics have historically thought that the concept of mystery is central to Christian reflection and Christian worship. It is initially surprising, then, to find that the indices of recent important reference works contain few if any references to mystery. The most important reason for the neglect of mystery may be this. William Alston begins his recent ‘Two Cheers for Mystery’ by observing that (...)
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