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791.
792.
This study is an extension of the contentanalysis conducted by K. Peirce [(1990) AFeminist Theoretical Perspective on the Socialization ofTeenage Girls Through Seventeen Magazine, SexRoles, Vol. 23, pp. 491-500]. Her study examined thecontent of Seventeen magazine for the years 1961, 1972,and 1985, and the impact of the feminist movement fromthe 1960s through the 1980s. The present study explored the content of Seventeen magazine in the years1945, 1955, 1965, 1975, 1985, and 1995 to determine ifthe articles that are presented have changed in responseto the feminist movement from the 1940s to the present day. These results would supportthe contention that there is a relationship between thecontent of Seventeen magazine, in terms of traditionalvs. feminist messages, and the women's movement. However, these changes are slight and still donot reflect the various roles of teenage girls.Implications for further research arediscussed. 相似文献
793.
794.
This discussion cocnentrates on the distinctive conception of teaching which Scheffler develops, one in which teachers recognize and obligation both to offer reasons for their beliefs and to accept questions and objections raised by their students; and it shows how this conception is rooted in ethical and epistemological considerations. It emerges that Scheffler has anticipated, and answered, various arguments currently being raised against an approach to teaching which values critical reflection by students, and that he has also succeeded in avoiding the excesses of neutralism and relativism. It is argued too that his work exemplifies his own belief in maintaining a linkage between philosophy and practical concerns 相似文献
795.
Alan Roland Ph.D. Elizabeth Strahan Doris Brothers Ph.D. Ann Belford Ulanov William W. Rich S.T.M. Kathryn Madden M.A. Kathleen Ford C.S.W. Claude Barbre Karen A. Monk S.T.M. Bruce G. Epperly Jill Carlen Kirby M.S. Ed. C.S.W. Michael W. McCann M.Div. Matthew Smith M.A. Loch Kelly M. Div. C.S.W. Beverly J. Stoute M.D. Angelo Paiano M.Div. Barry Ulanov Andrew Forge 《Journal of religion and health》1996,35(4):353-380
796.
Rev. William W. Rich S.T.M. Stephen Kurtz C.S.W. Barry Ulanov Aryeh Maidenbaum Ph.D. Mark Finn Ph.D. Claude Barbre Catherine E. Cook Robert Gunn D. Min. Elizabeth Tener C.S.W. W. Brown M.S.W. C.S.W. Jill Carlen Kirby M.S. C.S.W. Elisabeth M. Smith M.P.S. Kathleen Ford S.T.M. Angelo Paiano Antoinette Goodwin Ph.D. 《Journal of religion and health》1996,35(1):67-88
797.
William Lane Craig 《International Journal for Philosophy of Religion》1986,20(2-3):65-91
Conclusion In conclusion, then, the notion of temporal necessity is certainly queer and perhaps a misnomer. It really has little to do with temporality per se and everything to do with counterfactual openness or closedness. We have seen that the future is as unalterable as the past, but that this purely logical truth is not antithetical to freedom or contingency. Moreover, we have found certain past facts are counterfactually open in that were future events or actualities to be other than they will be, these past facts would have been different as a consequence. God's beliefs about the future are such past facts. Moreover, the effects of actions which God would have taken had He believed differently are also such past facts. Oddly enough, then, virtually any past fact is potentially counterfactually open, and the only necessity that remains is purely de facto. We, of course, do not in general know which events of the past depend counterfactually on present actions, and those cases we do know about seem rather trivial. Our intuitions of the necessity, unalterability, and unpreventability of the past as opposed to the future stem from the impossibility of backward causation, which is precluded by the dynamic nature of time and becoming. But the counterfactual dependence of God's beliefs on future events or actualities is not a case of backward causation: rather future-tense propositions are true in virtue of what will happen, given a view of truth as correspondence, and God simply has the essential property of knowing all and only true propositions. With regard to the future, virtually all facts are counterfactually open, and therefore future-tense propositions are not temporally necessary. Propositions thus move from being temporally contingent to being temporally necessary when all the opportunities to affect things counterfactually have slipped by. Hence, the mere fact that an event is past is no indication that it is counterfactually closed. This is especially evident in the case of God's foreknowledge. If we say that God foreknows that I shall do x and therefore I cannot refrain from doing x, lest I change God's past foreknowledge, we are being deceived by a modality which has nothing to do with my power or freedom. All that is impossible is the conjunction of God's foreknowledge that p and of ~ p; but this modality in sensu composito has no bearing on my ability to act such that ~ p would be true and God would have foreknown differently. Temporal necessity, then, turns out to be only obliquely temporal and modally weak, certainly no threat to freedom or divine foreknowledge. 相似文献
798.
The Journal of Value Inquiry - 相似文献
799.
800.