Results for 'Avery Lavoie'

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  1.  32
    Engagement with conservation tillage shaped by “good farmer” identity.Avery Lavoie & Chloe B. Wardropper - 2021 - Agriculture and Human Values 38 (4):975-985.
    The “good farmer” literature, grounded in Bourdieu’s concepts of field, habitus, and capital, has provided researchers with a socio-cultural approach to understanding conservation adoption behavior. The good farmer literature suggests that conservation practices may not be widely accepted because they do not allow farmers to demonstrate symbols of good farming. This lens has not been applied to the adoption of conservation tillage, a practice increasingly used to improve conservation outcomes, farming efficiency and crop productivity. Drawing from in-depth interviews with dryland (...)
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  2.  34
    Land, Conflict, and Justice: A Political Theory of Territory.Avery Kolers - 2009 - Cambridge University Press.
    Territorial disputes have defined modern politics, but political theorists and philosophers have said little about how to resolve such disputes fairly. Is it even possible to do so? If historical attachments or divine promises are decisive, it may not be. More significant than these largely subjective claims are the ways in which people interact with land over time. Building from this insight, Avery Kolers evaluates existing political theories and develops an attractive alternative. He presents a novel link between political (...)
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  3.  69
    Economics and hermeneutics.Don Lavoie (ed.) - 1990 - New York: Routledge.
    Hermeneutics has become a major topic of debate throughout the scholarly community. What has been called the "interpretive turn" has led to interesting new approaches in both the human and social sciences, and has helped to transform divided disciplines by bringing them closer together. Yet one of the largest and most important social sciences economics has so far been almost completely left out of the transformation. Economics and Hermeneutics takes a significant step towards filling this gap by introducing scholars on (...)
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  4.  42
    Mental models and tableau logic.Avery D. Andrews - 1993 - Behavioral and Brain Sciences 16 (2):334-334.
  5.  23
    An Essay on Calcareous Manures. Edmund Ruffin, J. Carlyle Sitterson.Avery Craven - 1963 - Isis 54 (1):170-170.
  6.  40
    The Cognitive Basis of Faith.Avery Dulles - 1997 - Philosophy and Theology 10 (1):19-31.
    This article indicates the light that an epistemology like Newman’s, with its stress on the convergence of probabilities, the experience of conscience, and the presence of grace, can shed on the problem of faith and reason. The longstanding controversy over this problem between evidentialists and fideists has found new echoes in recent disputes between foundationalists and nonfoundationalists. It is necessary to distinguish between different aspects of the approach to faith—-the metaphysical, the historical, the religious, and the theological—-each with its own (...)
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  7.  32
    Divine Self-Limitation in Swinburne's Doctrine of Omniscience.Avery Fouts - 1993 - Religious Studies 29 (1):21-26.
    In his book, The Coherence of Theism, Richard Swinburne seeks to construct a coherent doctrine of God. As a part of this endeavour he examines the idea of omniscience in chapter 10. One of Swinburne's conclusions is that God as an omniscient being must engage in cognitive self- limitation in order to preserve the freedom of both divine and human future actions. In this paper, I want to look at his argument as it is presented in this chapter. I will (...)
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  8. Écrire l’histoire, écrire des romans.Chantel Lavoie & Eric Miller - 2023 - Lumen: Selected Proceedings From the Canadian Society for Eighteenth-Century Studies 42:139-157.
    Cet article présente des extraits de deux romans historiques se déroulant au dix-huitième siècle, The Boy in the Chimney et The Canada Act, écrits respectivement par Chantel Lavoie du Collège royal militaire et Eric Miller de l’Université de Victoria. Ces romans s’inspirent en partie des recherches historiques et littéraires des auteurs dans le cadre de leurs recherches sur le dix-huitième siècle. La lecture de ces romans lors de la conférence 2022 de la SCEDHS à Ottawa (Canada) a donné lieu (...)
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  9.  52
    The nature of care in light of Emmanuel Levinas.Mireille Lavoie, Thomas De Koninck & Danielle Blondeau - 2006 - Nursing Philosophy 7 (4):225-234.
  10.  69
    Ghostly matters: haunting and the sociological imagination.Avery Gordon - 2008 - Minneapolis: University of Minnesota Press.
    Her shape and his hand -- Distractions -- The other door, it's floods of tears with consolation enclosed -- Not only the footprints but the water too and what is down there -- There are crossroads.
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  11. "Are you my mommy?" On the genetic basis of parenthood.Avery Kolers & Tim Bayne - 2001 - Journal of Applied Philosophy 18 (3):273–285.
    What exactly is it that makes someone a parent? Many people hold that parenthood is grounded, in the first instance, in the natural derivation of one person's genetic constitution from the genetic constitutions of others. We refer to this view as "Geneticism". In Part I we distinguish three forms of geneticism on the basis of whether they hold that direct genetic derivation is sufficient, necessary, or both sufficient and necessary, for parenthood. Parts two through four examine three arguments for geneticism: (...)
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  12.  32
    (1 other version)What is Happiness?Avery Chambers - 2020 - Questions: Philosophy for Young People 20:16-18.
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  13.  28
    Hegel et le « tribunal du monde ».Michel Lavoie - 1984 - Laval Théologique et Philosophique 40 (2):175-185.
  14.  26
    Piero Stefani, Qohelet. Milan, Garzanti , 2014, 248 p.Piero Stefani, Qohelet. Milan, Garzanti , 2014, 248 p.Jean-Jacques Lavoie - 2015 - Laval Théologique et Philosophique 71 (2):341-343.
  15.  45
    The dying person: an existential being until the end of life.Mireille Lavoie - 2008 - Nursing Philosophy 9 (2):89-97.
    This article explores the experience of death from the perspective of existential philosophy, for the purpose of finding ways to humanize end‐of‐life nursing care. A person in his or her final days is seen by the caregiver as a being seeking the continual creation of his human becoming, from the experience of sickness to death. From the moment the torment of suffering begins, a person needs a presence of humanistic professionalism that embraces the values of the nursing profession.
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  16. Nietzsche on the Origin of Conscience and Obligation.Avery Snelson - 2019 - Journal of Nietzsche Studies 50 (2):310-331.
    The second essay of Nietzsche's Genealogy of Morality (GM) offers a naturalistic and developmental account of the emergence of conscience, a faculty uniquely responsive to remembering and honoring obligations. This article attempts to solve an interpretive puzzle that is invited by the second essay's explanation of nonmoral obligation, prior to the capacity to feel guilt. Ostensibly, Nietzsche argues that the conscience and our concept of obligation originated within contractual (“creditor-debtor”) relations, when creditors punished delinquent debtors (GM II:5). However, this interpretation, (...)
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  17.  23
    The ethics and urgency of identifying domestic minor sex trafficking victims in clinical settings.Avery Zhou, Margaret Alexis Kennedy, Alexa Bejinariu, Leah Hannon & Andrea N. Cimino - 2023 - Clinical Ethics 18 (2):177-182.
    A critical opportunity for identifying children experiencing domestic minor sex trafficking exists in healthcare settings. This quantitative study documented the disconnect between youth seeking help and interventions offered by healthcare providers. Ninety-one sex youth exploited through sex trafficking answered questions detailing their experiences of seeking medical treatment for injuries associated with selling or trading sex. Healthcare providers who were aware that injuries were sustained due to sex trafficking did not always alert legal or mandated reporting authorities. This analysis identified violations (...)
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  18. Democracy in American Life.Avery Craven & Charles E. Merriam - 1942 - Ethics 52 (2):231-232.
  19. Edmund Ruffin, Southerner: A Study in Secession.Avery Craven - 1965 - Science and Society 29 (3):367-368.
     
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  20. The Growth of Southern Nationalism, 1848-1861.Avery O. Craven & Henderson H. Donald - 1954 - Science and Society 18 (1):83-86.
     
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  21. John Paul II and the Renewal of Thomism.Avery Dulles - 2005 - Nova et Vetera 3:443-458.
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  22.  77
    Subsidiarity, Secession, and Cosmopolitan Democracy.Avery Kolers - 2006 - Social Theory and Practice 32 (4):659-669.
  23.  47
    Effectiveness of technologies in the treatment of post-stroke anomia: A systematic review.Lavoie Monica, Macoir Joël & Bier Nathalie - 2015 - Frontiers in Psychology 6.
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  24.  21
    Frame Paralysis: When Time Stands Still.Avery Sharron - 1981 - Social Research: An International Quarterly 48.
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  25.  2
    Critical Response IV: This Photo Does Not Exist: Generativity and the AI Gaze.Avery Slater - 2025 - Critical Inquiry 51 (2):416-422.
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  26. Nozick's meta-Utopia as an open society.Avery Fox White - 2023 - In Christof Royer & Liviu Matei, Open society unresolved: the contemporary relevance of a contested idea. New York: Central European University Press.
     
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  27.  35
    Kant and the Subject of Critique: On the Regulative Role of the Psychological Idea.Avery Goldman - 2012 - Indiana University Press.
    Immanuel Kant is strict about the limits of self-knowledge: our inner sense gives us only appearances, never the reality, of ourselves. Kant may seem to begin his inquiries with an uncritical conception of cognitive limits, but in Kant and the Subject of Critique, Avery Goldman argues that, even for Kant, a reflective act must take place before any judgment occurs. Building on Kant’s metaphysics, which uses the soul, the world, and God as regulative principles, Goldman demonstrates how Kant can (...)
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  28. Wondering about what you know.Avery Archer - 2018 - Analysis 78 (4):anx162.
    In a series of recent papers, Jane Friedman has argued that attitudes like wondering, enquiring, and suspending judgement are question-directed and have the function of moving someone from a position of ignorance to one of knowledge. Call such attitudes interrogative attitudes. Friedman insists that all IAs are governed by the following Ignorance Norm: Necessarily, if one knows Q at t, then one ought not have an IA towards Q at t. However, I argue that key premisses in Friedman’s argument actually (...)
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  29.  49
    Nietzsche’s critique of guilt.Avery Snelson - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    In several contexts Nietzsche claims that he wants to free humanity of the affect of guilt. He also argues that we are not ultimately responsible for who we are or what we do because libertarian free will is a false belief invented for the purpose of legitimizing judgments of guilt. Combining these related threads of argument, we arrive at what would seem to be an uncontroversial conclusion: Nietzsche does not think guilt is an apt response to wrongdoing, and he therefore (...)
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  30.  10
    (1 other version)Nativeness as Gradient: Towards a More Complete Value Assessment of Species in a Rapidly Changing World.Avery P. Hill - 2024 - Journal of Agricultural and Environmental Ethics 38 (1):1-19.
    Conservation biologists recognize a duty to maintain as much value as possible in ecosystems that are threatened by recent anthropogenic impacts. Until recently the paradigm of contemporary conservation seemed relatively straightforward: the best way to maintain the value of species and ecosystems at a given location was to maintain—or shepherd the system back towards—historical conditions. Among the most difficult theoretical tasks was the determination of “baseline” historical conditions (or trajectories) to return to, recognizing the dynamism of ecosystems over time. However, (...)
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  31. One Antiphon or Two?Harry Avery - 1982 - Hermes 110 (2):145-158.
     
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  32.  82
    Justice and the politics of deference.Avery Kolers - 2005 - Journal of Political Philosophy 13 (2):153–173.
    Steady progress toward justice is not evident within extant political systems. A good-faith commitment to justice therefore requires oppositional collective action. This paper articulates and defends a moral principle of “progressive solidarity” that guides oppositional political action. Solidarity requires us to work alongside others according to their choice of action, even if this requires doing what we believe unwise or immoral. Progressive solidarity requires deference to the decisions of the least well-off group. Although individual judgment is by no means suspended, (...)
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  33.  9
    Secrets of happy people: 50 techniques to feel good.Matt Avery - 2016 - London: Teach Yourself.
    Why do some people always see the bright side, stay positive, and find fulfilment and joy in their lives? Avery outlines fifty key concepts and strategies to help you put the secrets of happiness into practice.
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  34.  12
    Nomos and Platonism in More's Utopia.Joshua Avery - 2021 - Moreana 58 (2):177-187.
    This essay, following an existing train of scholarship working to make sense of the Platonic connection to Utopia, argues for nomos as a useful angle in furthering this understanding. Raphael's approach to politics combines with the Utopian social system to suggest a highly Platonic vision of nomos, whereby social norms are absorbed into an essentialized nature, stripped of all arbitrariness and therefore, ostensibly, perfectly rational. The result is a sterile regime that fails to acknowledge the whimsical elements necessary to the (...)
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  35.  46
    Protestant Epistemology and Othello’s Consciousness.Joshua Avery - 2013 - Renascence 65 (4):268-285.
    Factoring in the paradoxical relationship between faith and empiricism in Protestant epistemology, this essay attributes Othello’s disaster to his inability to take the leap of faith a Protestant sensibility demands. Protestantism inherits from Luther a rigid compartmentalization of the knowable and the mysterious. Othello, innately inclined and further conditioned to think in terms of “tangible evidence,” cannot imagine alternative possibilities. His handling of Cassio’s brawl shows how Othello requires that facts speak for themselves, and how he has no access to (...)
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  36. Princeps Concordiae: Pico della Mirandola and the scholastic tradition; the Harvard Phi beta kappa prize essay for 1940.Avery Dulles - 1941 - Cambridge, Mass.,: Harvard university press.
  37. The sacramental ecclesiology of Lumen Gentium.Avery Cardinal Dulles - 2005 - Gregorianum 86 (3):550-562.
    Le terme 'sacrement' a été attribué à l'Église par Vatican II qui en avait retrouvé la signification grâce au récent renouveau de la patristique. Le 'mystère' spécifie traditionnellement tout sacrement. Le mystère fondateur de l'Église-communion en Christ invite aussi à interpréter son essence sans la réduire à n'être qu'une des voies possibles du salut, mais sans lui réserver non plus une exclusivité d'ordre 'physique'. L'Église est structurée selon sa mission de sainteté, sa finalité étant le salut du monde.
     
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  38.  83
    Descartes’s First Meditation.Avery Fouts - 2004 - International Philosophical Quarterly 44 (2):223-238.
    Based on an earlier analysis that tries to show that existence is a real predicate, I now argue that Descartes’s dream and malicious demon arguments are fallacious. An object that stands external to me (i.e., that exists) is the one thing that I cannot produce by my dreams, and, on phenomenological grounds, I am immediately experiencing an existing object right now. Therefore, in accepting that it is a logical possibility that I am dreaming, either I illicitly conflate an existing object (...)
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  39.  32
    Existence as a Real Predicate.Avery M. Fouts - 2001 - American Catholic Philosophical Quarterly 75 (1):83-99.
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  40.  49
    Modernity and Postmodernity: A False Dichotomy.Avery Fouts - 2005 - International Philosophical Quarterly 45 (3):377-394.
    This article is the third in a series. In the first, I argue that existence is a property. In the second, based on the fact that existence is a property, I contend that Descartes’s dream and malicious demon arguments are constituted by a fallacy with the result that he createsan illicit rift between thought and the external world that characterizes modernity. In this essay, I show that postmodernists overlook this fallacy and are forced to operate within the parameters set by (...)
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  41. The Primacy of Existence: An Existential Natural Theology.Avery M. Fouts - 1996 - Dissertation, The Claremont Graduate University
    This dissertation examines the source and structure of twentieth-century existential despair and the implications for the existence of God that come with its resolution. ;I argue that a despairing consciousness is defined by giving epistemological primacy to thought over being. Although this dialectic defines despair generally, it is peculiar to the contemporary Western consciousness given that the latter has been defined by modern philosophy whose essential characteristic is the epistemological primacy of thought. ;Modern philosophy has taken offense in the face (...)
     
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  42.  38
    Bioethics: Court Strikes down Arizona Ban on Fetal Tissue Experiments.Avery W. Gardiner - 2001 - Journal of Law, Medicine and Ethics 28 (4_suppl):107-109.
  43.  49
    Reproductive Health: Massachusetts Court Holds Contracts Forcing Parenthood Violate Public Policy.Avery W. Gardiner - 2000 - Journal of Law, Medicine and Ethics 28 (2):198-200.
    On March 31, 2000, the Massachusetts Supreme Judicial court ruled that a contract awarding custody of frozen pre-embryos to the wife upon divorce was unenforceable because it violates public policy. This is the first reported case to address a contract between the clinic and the parties where the contract would have awarded the pre-embryos to one of the gamete providers. The decision in A.Z. v. B.Z. 431 Mass. 150 differs from decisions in the two other courts of last resort deciding (...)
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  44.  21
    Transcendental Reflection & the Boundary of Possible Experience.Avery Goldman - 2001 - In Volker Gerhardt, Rolf-Peter Horstmann & Ralph Schumacher, Kant Und Die Berliner Aufklärung: Akten des IX Internationalen Kant-Kongresses. New York: Walter de Gruyter. pp. 289-297.
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  45.  63
    Locating the people.Avery Kolers - 2018 - Critical Review of International Social and Political Philosophy 21 (6):782-789.
    In A Political Theory of Territory, Margaret Moore’s basic thesis is that peoples gain rights to territories by occupying them. The current article challenges the underpinning social ontology of this normative theory. For Moore, a people is a collective agent meeting conditions of mutual identification and shared aspirations, political capacity, and a history of political cooperation. In turn, a people so understood occupy a territory when its members reside in it and plan their lives around their relationship to it. Against (...)
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  46.  38
    Solidarity as environmental justice in brownfields remediation.Avery Kolers - 2017 - Critical Review of International Social and Political Philosophy:1-16.
    What do individuals owe to affected communities in the name of environmental justice? Principal accounts of environmental justice have made inroads in developing a pluralistic and activist-led approach. Yet precisely because of their strengths, such accounts face three problems – indeterminacy, epistemology, and structure/agency – that hinder activism and widespread engagement and threaten to leave “every neighborhood for itself.” The current article examines an effort at brownfields remediation in Louisville, Kentucky, asking where environmental justice lies and how individuals ought to (...)
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  47.  79
    A Moral Theory of Solidarity.Avery Kolers - 2016 - Oxford University Press UK.
    Accounts of solidarity typically defend it in teleological or loyalty terms, justifying it by invoking its goal of promoting justice or its expression of support for a shared community. Such solidarity seems to be a moral option rather than an obligation. In contrast, A Moral Theory of Solidarity develops a deontological theory grounded in equity. With extended reflection on the Spanish conquest of the Americas and the US Civil Rights movement, Kolers defines solidarity as political action on others' terms. Unlike (...)
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  48.  49
    Why Monist Critiques Feed Value Pluralism.Avery Plaw - 2004 - Social Theory and Practice 30 (1):105-126.
  49.  81
    What does solidarity do for bioethics?Avery Kolers - 2021 - Journal of Medical Ethics 47 (2):122-128.
    Bioethical work on solidarity has yielded an array of divergent conceptions. But what do these accounts add to normative bioethics? What is solidarity’s distinctive social normative role? Prainsack and Buyx suggest that solidarity be understood as the ‘putty’ of justice. I argue here that the putty metaphor is deeply insightful and—when spelled out in detail—successfully explicates solidarity’s social normative function. Unfortunately, Prainsack and Buyx’s own account cannot play this role. I propose instead that the putty metaphor supports a conception of (...)
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  50.  1
    Le consentement dans les services de suivi intensif dans la communauté : de la contrainte à la personnification des soins.Marie-Christine Lavoie - 2020 - Canadian Journal of Bioethics / Revue canadienne de bioéthique 3 (2):24-32.
    The historical context of mental health care in Quebec, which in recent years has given way to greater client participation in the decision-making process for which they are concerned, has reversed the previous medical conception of psychiatry. From a vision of internment, care is now adapted to the individual needs of the clientele served, even including the provision of care in the home. However, work with people weakened by mental illness is often fraught with questions and sometimes contradictory ethical issues. (...)
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