Citations of:
Corrupting the Youth: A History of Philosophy in Australia
Sydney, Australia: Macleay Press (2003)
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Douglas McDermid presents a study of the remarkable flourishing of Scottish philosophy from the 18th to the mid-19th century. He examines how Kames, Reid, Stewart, Hamilton, and Ferrier gave illuminating treatments of the central philosophical problem of the existence of a material world independently of perception and thought. |
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v. 1. Public lectures on philosophy in Australia and New Zealand -- 2. Interviews with Australian and New Zealand philosophers. |
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This chapter by Fisher continues the theme of the relation between Armstrong and Lewis, only Fisher casts the net far wider. He begins by arguing that there were at least two different lines of influence from early twentieth-century behaviourism to the identity theory: one through logical positivism and the other through ordinary language philosophy, the latter involving Place and Smart, and Lewis and Armstrong. It was Armstrong and Lewis who were to have a profound influence on subsequent developments in analytic (...) |
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In 1927, the Scottish philosopher John Anderson arrived in Australia to take up the chair of Philosophy at the University of Sydney. By the late 1930s, the ‘macrostructure’ of his realist system was in place. It includes a theory of process and a substantial metaphysics, one that opposes positivism, linguistic philosophy and all forms of idealism. However, beyond Australia it remains largely unknown, despite its bearing on a number of current issues in psychology and the social sciences generally. This article (...) |
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On Susan Haack's relationship to contemporary academic feminism; and contemporary academic feminism's relationship to Susan Haack. |
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Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...) |
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This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) |
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If Australasian philosophers constitute the kind of group to which a collective identity or broadly shared self-image can plausibly be ascribed, the celebrated history of Australian materialism rightly lies close to its heart. Jack Smart’s chapter in this volume, along with an outstanding series of briefer essays in A Companion to Philosophy in Australia and New Zealand (Forrest 2010; Gold 2010; Koksvik 2010; Lycan 2010; Matthews 2010; Nagasawa 2010; Opie 2010; Stoljar 2010a), effectively describe the naturalistic realism of Australian philosophy (...) |
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Philosophy and Literature is an internationally renowned refereed journal founded by Denis Dutton at the University of Canterbury, Christchurch. It is now published by the Johns Hopkins University Press. Since its inception in 1976, Philosophy and Literature has been concerned with the relation between literary and philosophical studies, publishing articles on the philosophical interpretation of literature as well as the literary treatment of philosophy. Philosophy and Literature has sometimes been regarded as iconoclastic, in the sense that it repudiates academic pretensions, (...) |
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"Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I'm told? Those are questions it is easy to avoid, in the rush to acquire goods and prestige. Even for many of a more serious outlook, they are questions easy to dismiss with (...) |
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David Armstrong (1926-2014) was much the most internationally successful philosopher to come from Sydney. His life moved from a privileged Empire childhood and student of John Anderson to acclaimed elder statesman of realist philosophy. His philosophy developed from an Andersonian realist inheritance to major contributions on materialist theory of mind and the theory of universals. His views on several other topics such as religion and ethics are surveyed briefly. |
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Let me tell you what philosophy is about, then about how Sydney does it in its own special way. Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I’m told? Those are questions it’s easy to avoid, in the rush to acquire (...) |
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In architecture, the concept of Critical Regionalism gained popularity as a synthesis of universal, “modern” elements and individualistic elements derived from local cultures. Critical Regionalist alternatives are more than a postmodern mix of ethno styles but integrate conceptual qualities like local light, perspective, and tectonic quality into a modern architectural framework. In order to “critically” root architectural works in their corresponding traditions, Critical Regionalists base their conceptual stances on those philosophers that have produced a critical consciousness in European culture like (...) |
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The teaching of the Aquinas Academy in its first thirty years was based on the scholastic philosophy of Thomas Aquinas, then regarded as the official philosophy of the Catholic Church. That philosophy has not been so much heard of in the last thirty years, but it has a strong presence below the surface. Its natural law theory of ethics, especially, still informs Vatican pronouncements on moral topics such as contraception and euthanasia. It has also been important in Australia in the (...) |
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It is in its Consequentialist mood that Australian philosophizing most clearly displays the 'no-nonsense' quality that we are tempted to think of as a national virtue: I hope this volume goes some way to showing the dangers of our being tempted by such flattering but ultimately shallow (and indeed morally coarse) national myths. |
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Like the fabled black swan of early epistemological inquiry, ‘Australasian Continental philosophy’ seems a kind of chimera apt to raise doubts rather than certainty. Is there such a mythical creature? Is it nothing more than a pale reflection of more paradigmatic instances found ‘overseas’, as we say in Australia, an Antipodean counterpart to the ‘major’ developments occurring in the United Kingdom or the United States? Or are there distinctive features of this phenomenon that, like the black swan, represent an unexpected (...) |
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The work of the Australian philosopher Alexander Boyce Gibson provides an illuminating example of a philosopher engaging with idealist thought throughout his career, and after the apparent demise of British Hegelianism. Boyce Gibson was thought of as an idealist by his contemporaries, but preferred to refer to himself as a personalist, or an empiricist of sorts. His work ranged widely, but was concentrated on the philosophy of religion, which he aligned closely with metaphysics. The paper traces his work and influences, (...) |
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Book Information Corrupting the Youth: A History of Philosophy in Australia. Corrupting the Youth: A History of Philosophy in Australia James Franklin , ( Sydney : Macleay Press , 2003 ), 465 , AU$59.95 By James Franklin. Macleay Press. Sydney. Pp. 465. AU$59.95. |
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