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  1. (2 other versions)Mind and World.Huw Price & John McDowell - 1994 - Philosophical Books 38 (3):169-181.
    How do rational minds make contact with the world? The empiricist tradition sees a gap between mind and world, and takes sensory experience, fallible as it is, to provide our only bridge across that gap. In its crudest form, for example, the traditional idea is that our minds consult an inner realm of sensory experience, which provides us with evidence about the nature of external reality. Notoriously, however, it turns out to be far from clear that there is any viable (...)
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  • (1 other version)Ethics and the Limits of Philosophy.Bernard Williams - 1987 - Behaviorism 15 (2):179-181.
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  • (2 other versions)Pensées.B. Pascal - 1670/1995 - Revue Philosophique de la France Et de l'Etranger 60:111-112.
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  • The New Edition of K.E. Løgstrup's The Ethical Demand.Knud Ejler Løgstrup - 1999 - Ethical Theory and Moral Practice 2 (4):415-426.
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  • The Basic Laws of Arithmetic: Exposition of the System.R. H. Stoothoff - 1966 - Philosophical Quarterly 16 (65):395.
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  • Le mythe de Sisyphe.Albert Camus - 1948 - Zeitschrift für Philosophische Forschung 2 (4):619-622.
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  • (2 other versions)The Sceptical Realism of David Hume.Don Garrett & John P. Wright - 1985 - Philosophical Review 94 (1):131.
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  • Darwin and the Meaning in Life.Alan Holland - 2009 - Environmental Values 18 (4):503 - 518.
    It has often been thought, and has recently been argued, that one of the most profound impacts of Darwin's theory of evolution is the threat that it poses to the very possibility of living a meaningful, and therefore worthwhile, life. Three attempts to ground the possibility of a meaningful life are considered. The first two are compatible with an exclusively Darwinian worldview. One is based on the belief that Darwinian evolution is, in some sense, progressive; the other is based on (...)
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  • Reply to Holland... The Meaning of Life and Darwinism.John Cottingham - 2011 - Environmental Values 20 (3):299 - 308.
    While finding no fault with Darwinism as a scientific theory, this paper argues that there are serious problems for the scientistic construal of Darwinism that interprets the universe as nothing but a purely random and contingent flow of events. Life in a godless impersonal universe is beset by contingency, alienation, despair, failure and fragility. Notwithstanding Alan Holland's claim that we can evade these problems though self-affirmation, I argue that human beings can achieve meaningful lives only by acknowledging our dependency and (...)
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  • Introduction.Daniel Callcut - 2008 - In Reading Bernard Williams. New York: Routledge.
    Introduction to volume containing essays by Simon Blackburn, John Cottingham, Frances Ferguson, Joshua Gert, Peter Goldie, Charles Guignon, Sharon Krause, Christopher Kutz, Daniel Markovits, Elijah Millgram, Martha Nussbaum, and Carol Rovane.
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  • Love's Knowledge, by Martha C. Nussbaum. [REVIEW]Richard Eldridge - 1992 - Philosophy and Phenomenological Research 52 (2):485-488.
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  • Philosophy, the restless heart and the meaning of theism.John Haldane - 2006 - Ratio 19 (4):421–440.
    There is a common philosophical challenge that asks how things would be different if some supposed reality did not exist. Conceived in one way this can amount to trial by sensory verification. Even if that challenge is dismissible, however, the question of the relation of the purported reality to experience remains. Writing here in connection with the central claims, and human significance, of theism; and drawing on ideas suggested by C. S. Pierce, C. S. Lewis, Augustine of Hippo and Thomas (...)
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  • (2 other versions)The Basic Laws of Arithmetic. [REVIEW]Aaron Sloman - 1966 - British Journal for the Philosophy of Science 17 (3):249-253.
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  • Is God beyond reason?Brian Davies - 2009 - Philosophical Investigations 32 (4):338-359.
    Classical thinkers such as St Anselm of Canterbury and St Thomas Aquinas insist that God is beyond reason because he is incomprehensible. More recent authors, including Søren Kierkegaard, Karl Barth and Colin Gunton have argued that God is beyond reason since natural theology is an inherently suspect notion. In this article, I first note ways in which all the authors just mentioned may be thought of as agreeing with each other. I then proceed to argue against the critique of natural (...)
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