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PETER VAN INWAGEN 《Midwest Studies In Philosophy》1997,21(1):225-236
As a result of my teen–age conversion to the Catholic Church … I read a work called Natural Theology by a nineteenth–century Jesuit… and found it all convincing except for two things. One was the doctrine of scientia media , according to which God knew what anybody would have done if, e.g., he hadn't died when he did…. I found I could not believe this doctrine: it appeared to me that there was not, quite generally, any such thing as what would have happened if what did happen had not happened, and that in particular there was no such thing, generally speaking, as what someone would have done if… and certainly that there was no such thing as how someone would have spent his life if he had not died a child. I did not know at the time that the matter was one of dispute between the Jesuits and the Dominicans, who took rather my own line about it. So when I was being instructed a couple of years later by a Dominican at Oxford … and he asked me if I had any difficulties, I told him that I couldn't see how that stuff could be true. He was obviously amused and told me that I certainly didn't have to believe it, though I only learned the historical fact I have mentioned rather later. 相似文献
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This study conducted a statistical power analysis of 64 articles appearing in the first four volumes of Human Communication Research, 1974–1978. Each article was examined, using Cohen's revised handbook, assuming nondirectional null hypotheses and an alpha level of .05. Statistical power, the probability of rejecting a false null hypothesis, was calculated for small, medium, and large experimental effect sizes and averaged by article and volume. Results indicated that the average probability of beta errors appears to have decreased over time, providing a greater chance of rejecting false null hypotheses, but this also raised several power-related issues relevant to communication research in general. 相似文献
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PETER SIMPSON 《Journal of applied philosophy》1986,3(1):73-88
ABSTRACT The Irish Republican Army (IRA) sometimes claim that their violent actions are sanctioned by traditional just war doctrine. To what extent is this true? To answer this question it is necessary to have a clear grasp of the principles of just war and of the situation in Northern Ireland to which they are to be applied. This is done in the first sections, and it is then argued that just war sanctions some kinds of violence in Northern Ireland but only those of direct self-defence. Violence outside the borders of Northern Ireland or for the sake of Irish Unity is not justifiable. Consequently the IRA must be viewed, in terms of just war theory at any rate, as in principle illegitimate, even though some of their actions are defensible. Finally it is suggested that non-violence, after the pattern of Gandhi, while not required by justice might nevertheless be preferable. 相似文献
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