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  1. (1 other version)Three Grades of Modal Involvement.W. V. Quine - 1953 - Proceedings of the XIth International Congress of Philosophy 14:65-81.
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  • Understanding, Thought, and Meaning.David Charles - 2000 - In Aristotle on meaning and essence. New York: Oxford University Press.
    Aristotle's solution to the problem raised in Ch. 4 depends on his account of how we arrive at thoughts on the basis of experience. In his view, we standardly acquire a term for a kind on the basis of contact with members of a kind, without thereby knowing that the kind in question exists. Further, we can grasp such terms without knowing that the kind has a unifying basic feature that explains its necessary properties. Our understanding of the kind is (...)
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  • What is Natural Law?Robert Sokolowski - 2004 - The Thomist 68 (4):529.
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  • An Aristotelian Trilogy: Ethics, Rhetoric, Politics, and the Search for Moral Truth.Christopher Lyle Johnstone - 1980 - Philosophy and Rhetoric 13 (1):1 - 24.
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  • A Rhetoric of Motives.Kenneth Burke - 1950 - Philosophy and Rhetoric 3 (2):124-127.
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  • Some Implications of "Process" or "Intersubjectivity": Postmodern Rhetoric.Barry Brummett - 1976 - Philosophy and Rhetoric 9 (1):21 - 51.
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  • Natural Law: An Introduction and Re-Examination.Howard P. Kainz - unknown
    The Nuremberg Trials of leading National Socialists established the principle that individuals may be legally punished, even by death, for obeying the laws of their country. Is there then a higher law by which enacted valid positive laws may be judged, so that persons subject to such laws would be duty-bound to defy them? In recent years the theory of natural law has been revived by a number of philosophers and jurists, who however often disagree sharply among themselves about the (...)
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  • Natural Law as Warrant.Kathleen M. Jamieson - 1973 - Philosophy and Rhetoric 6 (4):235 - 246.
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  • (2 other versions)After virtue, A Study in Moral Theory.Alasdair Maclntyre - 1983 - Critica 15 (45):111-113.
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  • Social Difference as a Political Resource.Iris Marion Young - 2000 - In Inclusion and Democracy. Oxford University Press.
    Critics of a politics of difference have misidentified these social movements as asserting an identity politics of recognition. Most of these movements are better understood as resisting unjust structural inequalities. Inclusive democratic process involves paying specific attention to group differences in order to transform preferences and maximize social knowledge.
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  • Right Practical Reason: Aristotle, Action, and Prudence in Aquinas.Daniel Westberg - 1997 - Philosophical Quarterly 47 (187):263-265.
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  • Human nature ethical theory.Robert J. McShea - 1979 - Philosophy and Phenomenological Research 39 (3):386-401.
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  • (2 other versions)Aft er Virtue: A Study in Moral Th eory.Alasdair Macintyre - 1982 - Philosophy 57 (222):551-553.
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  • (1 other version)Thomas Aquinas on Human Nature: A Philosophical Study of “Summa theologiae.”.Robert Pasnau - 2002
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  • What Do You Mean, Rhetoric Is Epistemic?William D. Harpine - 2004 - Philosophy and Rhetoric 37 (4):335 - 352.
    In lieu of an abstract, here is a brief excerpt of the content:What Do You Mean, Rhetoric Is Epistemic?William D. HarpineIn 1967, Robert L. Scott (1967) advocated that "rhetoric is epistemic." This concept has enriched the work of rhetorical theorists and critics. Scott's essay is founded in a concept of argumentative justification in rhetoric, viewed as an alternative to analytic logic. Other writers, including Brummett (1976), Railsback (1983), and Cherwitz and Hikins (1986), have offered variations on Scott's theme. The thesis (...)
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  • Reason as a Nexus of Natural Law and Rhetoric.Jeffrey J. Maciejewski - 2005 - Journal of Business Ethics 59 (3):247-257.
    . Although the pages of Journal of Business Ethics have hosted an ongoing dialogue on the ethics of rhetoric and persuasion, the debates have been unable to account for the underlying morality of the human propensity to engage in rhetorical discourse as a part of living in society. In this paper, I offer natural-law ethical theory as a moral paradigm in which to examine rhetoric. In this context, I assert that rhetoric services reason, which in turn services our dispositions or (...)
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  • On the purposes and ends of natural rhetoric.Jeffrey J. Maciejewski - 2009 - Heythrop Journal 50 (3):361-379.
    Despite traditional viewpoints that see rhetoric as nothing more than a techné or bios, rhetoric may be viewed as being capable of instantiating basic human goods. This paper proposes that rhetoric motivates our capacities for action and brings the processes involved in action – including the bearing of practical reason on them – into accord with virtue, enabling us to exercise practical wisdom in and through prudential judgments so that when these judgments have a direct bearing on others we may (...)
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  • What do you.William D. Harpine - 2004 - Philosophy and Rhetoric 37 (4):335-352.
    In lieu of an abstract, here is a brief excerpt of the content:What Do You Mean, Rhetoric Is Epistemic?William D. HarpineIn 1967, Robert L. Scott (1967) advocated that "rhetoric is epistemic." This concept has enriched the work of rhetorical theorists and critics. Scott's essay is founded in a concept of argumentative justification in rhetoric, viewed as an alternative to analytic logic. Other writers, including Brummett (1976), Railsback (1983), and Cherwitz and Hikins (1986), have offered variations on Scott's theme. The thesis (...)
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  • Philosophy taken seriously but without self-loathing: A response to Harpine.Steve Fuller - 2005 - Philosophy and Rhetoric 38 (1):72-81.
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