Some of these challenges have been raised by Schaffer (2016a), targeting Wilson’s proposal.
Hájek and Hitchcock 2016a includes essays covering the major interpretations of probability.
Tony Manela (2016a) calls the attitude expressed by this type of locution prepositional gratitude.
This can generate the same kind of harmful cultural misrecognition as cultural appropriation itself (Matthes 2016a: 355–358).
Davis (2016a: Ch. 2) describes ways of explaining and inferring conversational implicatures that do not rely on conversational principles.
The alternative frame distinguishes two broad camps, each of which construes these dependence conditions differently (see McLear 2015, 2016a; Gomes 2017a).
One of the developmental reasons is to enable the future adults to secure personal relationship goods for themselves (Brighouse & Swift 2014; Brownlee 2016a).
The most commonly recognized distinction here, in the recent literature, is that between evolutionary and physiological (or metabolic) individuals (Pradeu 2016a, 2016b).
For instance, Acuña (2016a) critically assessed the debate concerning the direction of explanation between Minkowski spacetime and the Lorentz invariance of dynamical laws.
In the last 40 years, philosophers have begun paying attention to a fundamental distinction in how we use gratitude terms (Walker 1980–1981; Card 1988; McAleer 2012; Manela 2016a).
Neil Van Leeuwen (2011, 2016a, 2016b) and Bence Nanay (2016a) have recently started to elaborate on the connection between imagination and actions via decision-making.
While it might be initially appealing to think that ‘in virtue’ in (4) expresses metaphysical grounding, Marshall (2015, 2016a) has argued that (4) fails to characterise a notion of intrinsicality when ‘in virtue’ has this reading.
While Clarke’s functionalism means that she remains open to the suggestion that there may be some non-genetic form of heritability in biofilms (Doolittle 2013), she takes the relevant empirical evidence here to be indecisive (Clarke 2016a: 202).
Hull 1992 with Guay & Pradeu 2016a, 2016b, and Lidgard & Nyhart 2017b), such questions take biological individual as a general category that may subsume several kinds of biological individual (e.g., evolutionary, developmental, genetic, metabolic).
For example, Gregory Pappas (2011), Carlos Sánchez (2016: 93–112), and José-Antonio Orosco (2016a) have taken up the question of whether philosophical pragmatism is continuous with, useful for, or particularly representative of Latinx thought and culture.
For the general orientation of proof-theoretic semantics the special issue of Synthese (Kahle and Schroeder-Heister, 2006) the reader edited by Piecha and Schroeder-Heister (2016b), the textbook by Francez (2015), Schroeder-Heister (2008b, 2016a), and Wansing (2000).
Connexive relevance logics that combine the ternary frame semantics from relevance logic and the adjustment of falsity conditions along the lines of the connexive logic C (see section 4.5.1) have been studied in Omori 2016a and Francez 2019, cf. sections 4.2 and 4.5.
More generally, immigration rights, border politics, and the status of populations that move across national boundaries have been the subject of particularly sustained discussions within Latinx philosophy (Cisneros 2013; Mendoza 2016; Reed-Sandoval 2016a; Orosco 2016a).
So far, the right principle for distributing personal relationship goods has received little attention: views ranged from requiring equal access to love and care (Lynch et al. 2009) to sufficient access to socially decent relationships (Brownlee 2013, 2016a); or, perhaps “different principles govern the distribution of different relational opportunities” (Cordelli 2015a: 103).
Theorists have recently used ableism to interrogate what disability is, including cognitive disability (Carlson 2001), how ableism works together with and produces race (Campbell 2008a), the ableism of the concept of resilience (Hutcheon & Wolbring 2013), questions of epistemic responsibility (Reynolds 2016a), sexuality (Baril & Trevenen 2014), and a critical theory of harm (Reynolds 2016b).
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Theorists have recently used ableism to interrogate what disability is including cognitive disability Carlson 2001 how ableism works together with and produces race Campbell 2008a the ableism of the concept of resilience Hutcheon Wolbring 2013 questions of epistemic responsibility Reynolds 2016a sexuality Baril Trevenen 2014 and a critical theory of harm Reynolds 2016b