Results for 'John B. Thurmond'
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- Effects of PCPA and selective REM sleep deprivation on rotorod performance and open-field behavior in the rat.C. Ronald Corum &John B.Thurmond -1978 -Bulletin of the Psychonomic Society 11 (4):251-254.
- Process Theology: An Introductory Exposition.John B. Cobb &David R. Griffin -1979 -International Journal for Philosophy of Religion 10 (1):61-62.
- Individuals and Identity in Economics.John B. Davis -2010 - Cambridge University Press.This book examines the different conceptions of the individual that have emerged in recent new approaches in economics, including behavioral economics, experimental economics, social preferences approaches, game theory, neuroeconomics, evolutionary and complexity economics, and the capability approach. These conceptions are classified according to whether they seek to revise the traditional atomist individual conception, put new emphasis on interaction and relations between individuals, account for individuals as evolving and self-organizing, and explain individuals in terms of capabilities. The method of analysis uses (...) two identity criteria for distinguishing and re-identifying individuals to determine whether these different individual conceptions successfully identify individuals. Successful individual conceptions account for sub-personal and supra-personal bounds on single individual explanations. The former concerns the fragmentation of individuals into multiple selves; the latter concerns the dissolution of individuals into the social. The book develops an understanding of bounded individuality, seen as central to the defense of human rights. (shrink)
- Translator’s Introduction».John B. Brough -2005 - In Edmund Husserl,Phantasy, Image Consciousness, and Memory (1898-1925). Dordrecht, The Netherlands: Springer.
- A Christian natural theology, based on the thought of Alfred North Whitehead.John B. Cobb -1965 - Philadelphia,: Westminster Press.
- Commentary onJohn B. Stewart.John B. Stewart -1995 -Hume Studies 21 (2):189-192.
- (1 other version)La Nature est morte, vive la nature!John B. Callicott -1992 -Hastings Center Report 22 (5):17-23.
- Some trivial considerations.John B. Goode -1991 -Journal of Symbolic Logic 56 (2):624-631.
- Conditioned emotional reactions.John B. Watson &Rosalie Rayner -1920 -Journal of Experimental Psychology 3 (1):1.
- Aesthetic equivalence of three representations of the face.John B. Pittenger,Douglas F. Johnson &Leonard S. Mark -1983 -Bulletin of the Psychonomic Society 21 (2):111-114.No categories
- Whitehead and Personal Identity.John B. Bennett -1973 -The Thomist 37 (3):510.
- A socio-legal inquiry into the protection of disseminated traditional knowledge : learning from Brazilian cases.John B. Kleba -2009 - In Evanson C. Kamau & Gerd Winter,Genetic resources, traditional knowledge and the law: solutions for access and benefit sharing. Sterling, VA: Earthscan.Export citation
Bookmark - A Context for the Land Ethic.John B. Bennett -1976 -Philosophy Today 20 (2):124-133.
- Unmediated Prehensions.John B. Bennett -1972 -Process Studies 2 (3):222-225.
- Psychologist of the ills of capitalism.John B. Egger -1989 -Critical Review: A Journal of Politics and Society 3 (3-4):444-466.The General Theory defended Keynes's long‐held belief that capitalism could not achieve full employment without government help. The effects of wage rigidity were well known; Keynes tried to show that even price flexibility—contrary to Say's Law—could not reduce unemployment. Keynes did so by hobbling his decisionmakers with “psychological laws,”; like the consumption function, that linked nominal prices together. These produced a rigidity of relative prices that justified government intervention. Keynes's followers seem to have rejected his psychological theories, emphasizing instead nominal (...) rigidities or uncertainty, either of which is consistent with “classical”; thinking and Say's Law. (shrink)
- St.John Capistran, Reformer by Rev.John Hofer.John B. Wuest -1944 -Franciscan Studies 4 (1):112-113.
- Two Philosophical Experiments: Interrogations of Authority and Concentration in the Present.John B. Cobb,David Ray Griffin &Charles Birch -1977 - University Press of America.A collection of essays by prominent physicists, biologists, geneticists, zoologists, philosophers and other thinkers about the relationship between science and philosophy, particularly the teleological versus the mechanistic explanation of the universe.No categories
- Opinion and Reform in Hume's Political Philosophy.John B. STEWART -1992 -Zeitschrift für Philosophische Forschung 50 (3):502-506.
- Process Theology as Political Theology.John B. Cobb -1982 -Religious Studies 19 (3):419-421.
- Behavior and the concept of mental disease.John B. Watson -1916 -Journal of Philosophy, Psychology and Scientific Methods 13 (22):589-597.
- The idea of public reasoning.John B. Davis -2012 -Journal of Economic Methodology 19 (2):169 - 172.Journal of Economic Methodology, Volume 19, Issue 2, Page 169-172, June 2012.
- God and the World.John B. Cobb -1969No categories
- Person-Centered Health Care: Capabilities and Identity.John B. Davis -2013 -American Journal of Bioethics 13 (8):61-62.Entwhistle and Watt (2013) make an important contribution to the person-centred view of health care by reframing past thinking on the subject in terms of the capability approach. Past thinking about person-centred care employs a range of normative values that are arguably supportive of the concept of a person. But ironically these values are not clearly grounded in any account of what the person is. Thus, it is not clear what anchors these values and so how they are to be (...) interpreted. (shrink)
- Latin Tenses inBo, Bam.John B. Bury -1889 -The Classical Review 3 (05):195-196.
- Collective Intentionality, Complex Economic Behavior, and Valuation.John B. Davis -2003 -ProtoSociology 18:163-183.This paper argues that collective intentionality analysis (principally as drawn from the work of Raimo Tuomela) provides a theoretical framework, complementary to traditional instrumental rationality analysis, that allows us to explain economic behavior as ‘complex.’ Economic behavior may be regarded as complex if it cannot be reduced to a single explanatory framework. Contemporary mainstream economics, in its reliance on instrumental rationality as the exclusive basis for explaining economic behavior, does not offer an account of economic behavior as complex. Coupling collective (...) intentionality analysis with instrumental rationality analysis, however, makes such an account possible, since collective intentionality analysis arguably presupposes a distinct form of rationality, here labeled a deontological or principle-based rationality. (shrink)
- Economic Aspects of Social and Environmental Violence.John B. Cobb -2002 -Buddhist-Christian Studies 22 (1):3.In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 2-15 [Access article in PDF] Economic Aspects of Social and Environmental ViolenceJohn B. Cobb Jr. Claremont School of Theology I When we think of violence, what first comes to mind are violent acts by individuals or groups against other individuals. We think of rapes and murders, lynchings and muggings, beatings and armed robberies. We want the police to protect us from this violence. (...) Unfortunately, we know that police are tempted, in turn, to employ their power in violent ways, chiefly against those guilty of crimes, but sometimes against the innocent. The cycle of violence on the part of individuals and groups goes on.Bad as this violence is, it is worse when the state, instead of restricting it, supports and requires it. Political authorities have always exercised violence against their own people, especially those they suspected of being threats to their power. But in the twentieth century, state violence reached previously unheard of levels. For the sake of building a communist society, Stalin killed millions and imprisoned millions more. The Nazis undertook to purify Germany of Jews, gypsies, and other undesirables through extermination undertaken through bureaucratic processes.We Americans do not think of ourselves as having employed state power in any such way. We know that national power was used violently to drive Native Americans off their land down through the nineteenth century. We know that southern states used their power to enforce segregation and protect whites who engaged in violent acts against blacks in order to maintain total white domination over them. But we now think of the national government much more as the protector of human rights. This is not entirely false.We tend not to recognize, however, the amount of violence the national government is exercising in the wars against crime and drugs. In order to reduce individual violence as well as drug use, we have created a prison population of two million. One-fourth of all the prisoners in the world are in the United States, most of them jailed for nonviolent crimes. Although drug use is more or less equally spread among ethnic and economic groups, most of those imprisoned for this crime are poor and ethnic minorities. In the name of law and order, enormous violence is inflicted by the United States against the people of its ghettos. [End Page 3]In this same century war also took on new dimensions. It has been waged against entire populations instead of armies. The aim at total destruction came to its fullest expression when twice the United States dropped atomic bombs on Japan.World War II has made all of us sadly aware of the horrors of state violence. It has turned us against nationalism. We are appalled as we see nationalism raise its ugly head again in the former Soviet Union and especially in the former Yugoslavia. When ethnic groups undertake to destroy each other, our moral condemnation is unambiguous. Personal, group, and state violence remains a problem, but at least the wrong involved in this is widely understood.In all civilization there has been another kind of violence—economic. In much of history economic violence has been closely related to the forms noted above. The rich have been able to impose their will on the poor because they could employ persons to exercise violence for them and they could influence state action. We see this glaringly in the "goon squads" employed by the wealthy in some Latin American countries to intimidate and kill those who protest their actions. These goon squads often work closely with the military power of the state.We know that in this country as well, wealth reduces the chance of conviction for crimes. It also buys influence in government. On the whole the United States government throughout history has supported the interests of those with money. Today the power of wealth in the political process is clearly evident. We recognize that this situation is corrupt, but we do not ordinarily think of it as a form of violence. This is because the violent consequences are indirect, and we are... (shrink)
- Geschichte der Gedankenwelt.John B. Bury -1949 - De Gruyter.No categories
- A handbook of traditional living: [theory & practice].John B. Morgan (ed.) -2010 - [London]: Arktos Media."A Handbook of Traditional Living" consists of two texts originally published by the Italian cultural organization Raido, translated here for the first time: "The World of Tradition," a comprehensive summary of the principle ideas of Julius Evola; and "The Front of Tradition," a more practical guide for living as a traditionalist.No categories
- Mark Blaug on the historiography of economics.John B. Davis -2013 -Erasmus Journal for Philosophy and Economics 6 (3):44.This paper discusses how Mark Blaug reversed his thinking about the historiography of economics, abandoning 'rational' for 'historical' reconstruction, and using an economics of scientific knowledge argument against Paul Samuelson and others that rational reconstructions of past ideas and theories in the "marketplace of ideas" were Pareto inefficient. Blaug's positive argument for historical reconstruction was built on the concept of "lost content" and his rejection of the end-state view of competition in favor of a process view. He used these ideas (...) to emphasize path dependency in the development of economic thinking, thereby advancing an evolutionary view of economics that has connections to a Lakatosian understanding of economic methodology. The paper argues that Blaug was essentially successful in criticizing the standard rational reconstructionist view of the history of economic thought in economics, and that this is borne out by the nature of the change in recent economics. (shrink)No categories
- Searching for an Adequate God: A Dialogue between Process and Free Will Theists.John B. Cobb &Clark H. Pinnock -2002 -American Journal of Theology and Philosophy 23 (1):89-94.
- T. S. Eliot's Poetry.John B. Vickery -1957 -Renascence 10 (1):31-31.
- MeCP2: latest insights fundamentally change our understanding of its interactions with chromatin and its functional attributes.John B. Vincent &Juan Ausió -2021 -Bioessays 43 (3):2000281.Methyl CpG binding protein 2 (MeCP2) was initially isolated as an exclusive reader of DNA methylated at CpG. This recognition site, was subsequently extended to other DNA methylated residues and it has been the persisting dogma that binding to methylated DNA constitutes its physiologically relevant role. As we review here, two very recent papers fundamentally change our understanding of the interactions of this protein with chromatin, as well as its functional attributes. In the first one, the protein has been shown (...) to bind to tri‐methylated histone H3 (H3K27me3), providing a hint for what might turn out to be the first described chromodomain‐containing protein reader in the animal kingdom, and unequivocally demonstrates the ability of MeCP2 to bind to nonmethylated CpG regions of the genome. The second paper reports how the protein dynamically participates in the formation of constitutive heterochromatin condensates. Histone H3K27me3 is a critical component of this form of chromatin. (shrink)
- Masao Abe.John B. Cobb -2008 -Buddhist-Christian Studies 28:119-121.In lieu of an abstract, here is a brief excerpt of the content:Masao AbeJohn B. Cobb Jr.Masao Abe spent a year at the Blaisdell Institute in Claremont, 1965–1966. I was on sabbatical in Germany that year. On return I learned from many people that I had missed a great opportunity for an authentic encounter with a living Buddhist thinker who understood Christianity very well. Fortunately, he visited Claremont again, although more briefly, and this time I was able to take advantage (...) of his visit.I was, and am, convinced that Whiteheadians have much to gain from the encounter with Buddhists. At one level we can grasp and assimilate the idea of dependent origination or pratitya samutpada quite easily. For Whitehead too the ultimate reality consists in the many becoming one. For Whitehead human experience is an example of this reality and, indeed, that example is the one he most fully analyzed.On the other hand, we Whiteheadians incline to objectify the whole process. More often than with Whitehead himself, we are describing a process that is going on objectively out there. Abe taught me the difference. He liked to distinguish the perspective of the swimmer battling against the current in dangerous waters and observers on the bank. To understand that all unit events are instances of dependent origination is one thing; to experience oneself in that way is quite another. And what is especially important is to recognize that experiencing oneself is not objectifying one’s past or imagining oneself in the eyes of an observer. It is embodying the absolutely immediate, ever-changing reality that is experience now.Whitehead never thought of his ontological analysis as having direct religious importance. For him, as part of the understanding that all things are perpetually perishing, it constituted the ultimate threat to the meaningfulness of life. The religious dimension came as a response to this threat.For Abe, of course, the full existential realization of what we are, is in itself salvific in the sense of healing. It puts an end to guilt, defensiveness, and attachment, and it makes us wholly acceptant of whatever is. It leads to, or perhaps is, enlightenment, expressing itself in wisdom and compassion. Given the history of Buddhism, one must accept the profound truth in this affirmation, although, given the history of Buddhism, one must also recognize that matters are never as simple as this formulation sounds.I have spoken personally of an example of what and how I learned from Abe. This is a testimonial that can be matched by scores, perhaps hundreds, of others. Certainly [End Page 119] in our ongoing Buddhist-Christian dialogue group, Abe was the foremost teacher. My goal in helping to organize this group was to give my fellow Christian theologians the chance to learn from him and other Buddhists. I am proud of the extent to which, especially because of Abe’s gifts as a teacher, my purpose was fulfilled.Appreciating the truth of Buddhism, and agreeing with Abe that Christian theology through the centuries has been distorted by clinging to substantialist modes of thought, I was particularly eager to engage him in a dialogue about the relation of Buddhism and Christian process theology, in particular a Christian process theology that recognized and appreciated the spiritual value of Buddhist enlightenment. Since Abe felt that Buddhists had something to learn from Christianity about social ethics, the suggestions of Christian theology, including its process form, for modifications or developments of Buddhism were not wholly lost on him. He supervised two dissertations by Buddhists on this topic, of which I was the official advisor, one by a Zen Buddhist (Chris Ives) and the other by a Pure Land Buddhist (John Ishihara, now Yokota). He criticized fellow Buddhists in our dialogue group for not being as open to learning from their Christian dialogue partners as these partners were open to Buddhist insights. In short he supported real dialogue, always ready to share his wisdom, and encouraging openness to further development of Buddhism.None of us is perfect, or, at least, none of us fulfills what someone else would see as perfection. In my judgment Abe was unnecessarily wedded to features of his Buddhist tradition that inhibited learning from Christianity, particularly in its process... (shrink)
- Miracles with method.John B. Gill -1977 -Sophia 16 (3):19 - 26.I TACKLE THE LIMITED QUESTION WHETHER THERE IS AN APPROPRIATE PROCEDURE FOR SUPPORTING (VIOLATION) MIRACLE CLAIMS. I DON’T ASK WHETHER THAT PROCEDURE WARRANTS BELIEF IN MIRACLES. RELYING ON VARIOUS REQUIREMENTS FOR RATIONALLY ADVANCING A (VIOLATION) MIRACLE CLAIM, I URGE THAT G ROBINSON IS WRONG IN MAINTAINING THAT MIRACLE CLAIMS ARE A "MATTER OF WHIM"; RATHER THEY RELY ON A DEFINITE METHOD. FURTHER I URGE THAT M DIAMOND IS WRONG IN MAINTAINING THAT MIRACLE CLAIMS BRING BOTH SCIENTIFIC INQUIRIES TO A PREMATURE (...) END AND SCIENTIFIC AUTONOMY UNDER THREAT; RATHER MIRACLE CLAIMS PRESUPPOSE THOROUGH AND UNIMPEDED SCIENTIFIC INQUIRIES. (shrink)
- Meland’s Alternative in Ethics.John B. Spencer -1976 -Process Studies 6 (3):165-180.
- Identity Problems: An Interview withJohn B. Davis.Thomas R. Wells &John B. Davis -2012 -Erasmus Journal for Philosophy and Economics 5 (2):81-103.In this interview, professor Davis discusses the evolution of his career and research interests as a philosopher-economist and gives his perspective on a number of important issues in the field. He argues that historians and methodologists of economics should be engaged in the practice of economics, and that historians should be more open to philosophical analysis of the content of economic ideas. He suggests that the history of recent economics is a particularly fruitful and important area for research exactly because (...) it is an open-ended story that is very relevant to understanding the underlying concerns and concepts of contemporary economics. He discusses his engagement with heterodox economics schools, and their engagement with a rapidly changing mainstream economics. He argues that the theory of the individual is “the central philosophical issue in economics” and discusses his extensive contributions to the issue. (shrink)
- Deepening and Widening Social Identity Analysis in Economics.John B. Davis -2021 -Erasmus Journal for Philosophy and Economics 14 (2).As part of an article symposium on Partha Dasgupta and Sanjeev Goyal’s “Narrow Identities”,John B. Davis reflects on the variety of social identities and the implications this variety has for social identity analysis.No categories
- The Concept of Structure in Freud, Levi Strauss, and Chomsky.John B. Fisher -1975 -Philosophy Research Archives 1:88-108.In this paper I attempt to help clarify the nature of structuralism as a philosophical approach by examining the way in which Freud, Lévi-Strauss and Chomsky use the concept of structure. I argue that in each of these thinkers there is an important tension between their attempts to develop, on the one hand, a theory within the framework of determinism and, on the other, to emphasize the meaningfulness of certain aspects of human behavior. I suggest that the ability of the (...) term "structure" to refer either to a universal or a particular helps the two sides of their thinking from coming into conflict with one another, and that this is a magor reason why these figures were attracted to a structural approach. (shrink)
- (1 other version)Behaviorism.John B. Watson -1926 -Journal of Philosophy 23 (12):331-334.
- Approach-avoidance: Potency in psychological research.John B. Gormly &Anne V. Gormly -1981 -Bulletin of the Psychonomic Society 17 (5):221-223.Women heard another person state attitudes that were either in high agreement or high disagreement with their own attitudes. The potency of an approach-avoidance dependent variable was compared with traditional dependent variables for this situation, ratings of inter-personal attraction. Eighty-five percent of those hearing high agreement volunteered to return to the laboratory to continue participation in the study at a later time. Nobody who heard high disagreement volunteered to return. This difference between the two treatment conditions was considerably greater than (...) the difference for ratings of attractiveness. It was concluded that the increased potency of the approach-avoidance measure came from its importance to the subjects and that approach-avoidance would be a good measure to use in comparing different predictions from the several theoretical positions that attempt to account for the effects of agreement and disagreement. (shrink)
- Rousseau's Theory of Natural Law as Conditional.John B. Noone -1972 -Journal of the History of Ideas 33 (1):23-42.Though rousseau rejects traditional versions he believes in a natural law which man can grasp independently of any knowledge of god. It is natural in the sense that in a given set of circumstances man by a combination of simple reason and conscience can know what is right and wrong, Just and unjust. However, Its obligatory character is conditional. In the one case it depends on the ascertainable fact of human enforcement, And in the other, On a strong inner faith (...) in the existence of god. If both of these faiths are in vain, The whole question of natural law becomes at best academic, And the ideal of moral freedom, Quixotic. (shrink)
- Spinoza’s World-View.John B. Noone -1969 -Southern Journal of Philosophy 7 (2):161-169.
- VII. The Religious Importance of Metaphysics.John B. Cobb -2009 - In Mark Dibben & Rebecca Newton,Applied Process Thought II: Following a Trail Ablaze. De Gruyter. pp. 205-220.No categories
- Habermas, critical debates.John B. Thompson &David Held (eds.) -1982 - Cambridge: MIT Press.The essays in this book - all of them published here for the first time - provide a long-overdue critical discussion of Jürgen Habermas's cascade of ideas. These are topped off by a freshet of original Habermas: in the final essay, he replies to the criticism developed in the preceding contributions and to other recent assessments of his work, provides an important clarification of his earlier views, and reveals the direction of his current thought.Each essay probes a particular theme in (...) Habermas's work, and each presents both an exposition and a critique. Among the subjects covered are Habermas's theory of knowledge-constitutive interests, his account of language and truth, his "overcoming" of hermeneutics, the concept of universal pragmatics, the orientation of his thought relative to the Marxist tradition, and his project of analyzing the crisis tendencies of capitalism within the context of evolutionary theory.The contributors are philosophers and social theorists of international standing, most of them affiliated with German, English, and American universities. They are Agnes Heller, Rudiger Bubner, Thomas McCarthy, Henning Ottmann, Mary Hesse, Steven Lukes, Anthony Giddens, Michael Schmid, Andrew Arato, and the editors. The editors have also contributed a substantial introduction outlining the central contours of Habermas's work and summarizing the main arguments of the essays.John B. Thompson is a Fellow of Jesus College, Cambridge, and David Held is Lecturer in Politics, University of York. (shrink)
- On the Patterns of Disease: A Nosography.John B. Stanbury -1995 -Perspectives in Biology and Medicine 38 (4):521-534.
- Catholic Teaching on the Human Embryo as an Object of Research.John B. Shea -2006 -The National Catholic Bioethics Quarterly 6 (1):133-136.
- Conditioning of muscle action potential increments accompanying an instructed movement.John B. Fink -1954 -Journal of Experimental Psychology 47 (2):61.
- Generalization of a muscle action potential response to tonal duration.John B. Fink &R. C. Davis -1951 -Journal of Experimental Psychology 42 (6):403.
- Grades as Forms of Summary Notation.John B. Bennett -1980 -Journal of Thought 15 (4):65-68.No categoriesExport citation Bookmark
- Longitudinal stability of facial attractiveness.John B. Pittenger,Leonard S. Mark &Douglas F. Johnson -1989 -Bulletin of the Psychonomic Society 27 (2):171-174.
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
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Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
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