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  1. Human Capacities and Moral Status.Russell DiSilvestro - 2010 - Springer.
    Many debates about the moral status of things—for example, debates about the natural rights of human fetuses or nonhuman animals—eventually migrate towards a discussion of the capacities of the things in question—for example, their capacities to feel pain, think, or love. Yet the move towards capacities is often controversial: if a human’s capacities are the basis of its moral status, how could a human having lesser capacities than you and I have the same "serious" moral status as you and I? (...)
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  • Knowing God.J. I. Packer - 1973 - Downers Grove, Ill.: InterVarsity Press.
    For over 40 years, J. I. Packer's classic has been an important tool to help Christians around the world discover the wonder, the glory and the joy of knowing God. Explaining both who God is and how we can relate to him, this thought-provoking work seeks to transform and enrich the Christian understanding of God.
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  • A History of Western Philosophy.Joseph Ratner - 1947 - Mind 56 (222):151-166.
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  • (1 other version)Divine and human action: essays in the metaphysics of theism.Thomas V. Morris (ed.) - 1988 - Ithaca, N.Y.: Cornell University Press.
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  • Précis of finite and infinite goods. [REVIEW]Robert Merrihew Adams - 2002 - Philosophy and Phenomenological Research 64 (2):439–444.
    Robert Adams gives a comprehensive philosophical account of a theistically-based framework for ethics. He draws on over twenty years of his published work to create this overarching framework, which is based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. In giving this account, Adams explores ways in which a variety of philosophically unfashionable religious concepts can enrich the texture of ethical thought.
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  • The Ghost in the Machine Is the Elephant in the Room: Souls, Death, and Harm at the End of Life.R. Disilvestro - 2012 - Journal of Medicine and Philosophy 37 (5):480-502.
    The idea that we human beings have souls that can continue to have conscious experiences after the deaths of our bodies is controversial in contemporary academic bioethics; this idea is obviously present whenever questions about harm at the end of life are discussed, but this idea is often ignored or avoided because it is more comfortable to do so. After briefly discussing certain types of experiences that lead some people to believe in souls that can survive the deaths of their (...)
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  • Orthodoxy.G. K. Chesterton - 2000 - The Chesterton Review 26 (1/2):11-13.
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